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iics Hyatt. 

















ELIPHAS LEVI ZAHED is a pseudonym which was adopted in 
his occult writings by Alphonse Louis Constant, and it is 
said to be the Hebrew equivalent of that name. The 
author of the Dogme et Rituel de la Haute Magie was 
born in humble circumstances about the year 1810, being 
the son of a shoemaker. Giving evidence of unusual 
intelligence at an early age, the priest of his parish con- 
ceived a kindly interest for the obscure boy, and got him 
on the foundation of Saint Sulpice, where he was educated 
without charge, and with a view to the priesthood. He 
seems to have passed through the course of study at that 
seminary in a way which did not disappoint the expecta- 
tions raised concerning him. In addition to Greek and 
Latin, he is believed to have acquired considerable knowledge 
of Hebrew, though it would be an error to suppose that any 
of his published works exhibit special linguistic attainments. 
He entered on his clerical novitiate, took minor orders, and 
in due course became a deacon, being thus bound by a vow 
of perpetual celibacy. Shortly after this step, he was 
suddenly expelled from Saint Sulpice for holding opinions 
contrary to the teaching of the Roman Catholic Church. 
The existing accounts of this expulsion are hazy, and in- 
corporate unlikely elements, as, for example, that he was 
sent by his ecclesiastical superiors to take duty in country 
places, where he preached with great eloquence what, how- 
ever, was doctrinally unsound ; but I believe that there is 
n<r precedent for the preaching of deacons in the Latin 
Church. Pending the appearance of the biography which 
has been for some years promised in France, we have few 
available materials for a life of the "Abbe"" Constant. 
In any case, he was cast back upon the world, with the 
limitations of priestly engagements, while the priestly career 


was closed to him and what he did, or how he contrived 
to support himself, is unknown. By the year 1839 he had 
made some literary friendships, including that of Alphonse 
Esquiros, the forgotten author of a fantastic romance, entitled 
" The Magician";* and Esquiros introduced him to Ganneau, 
a distracted prophet of the period, who had adopted the 
dress of a woman, abode in a garret, and there preached a 
species of political illuminism, which was apparently con- 
cerned with the restoration of la vraie UgitimiU. He was, 
in fact, a second incarnation of Louis XVII. " come back 
to earth for the fulfilment of a work of regeneration." t 
Constant and Esquiros, who had visited him for the pur- 
pose of scoffing, were carried away by his eloquence, and 
became his disciples. Some element of socialism must have 
combined with the illuminism of the visionary, and this ap- 
pears to have borne fruit in the brain of Constant, taking 
shape ultimately in a book or pamphlet, entitled " The Gospel 
of Liberty," to which a transient importance was attached, 
foolishly enough, by the imprisonment of the author for a 
term of six months. There is some reason to suppose that 
Esquiros had a hand in the production, and also in the 
penalty. His incarceration over, Constant came forth un- 
daunted, still cleaving to his prophet, and undertook a kind 
of apostolic mission into the provinces, addressing the 
country people, and suffering, as he himself tells us, 
persecution from the ill-disposed. I But the prophet ceased 

* M. Papus, a contemporary French occultist, in an extended study of the 
"Doctrine of Eliphas Levi," asks scornfully: " Who now remembers any- 
thing of Paul Augnez or Esquiros, journalists pretending to initiation, and 
posing as professors of the occult sciences in the salons they frequented ? " 
No doubt they are forgotten, but Eliphas Levi states, in the Histoire de la 
Magie, that, by the publication of his romance of " The Magician," Esquiros 
founded a new school of fantastic magic, and gives sufficient account of his 
work to show that it was in parts excessively curious. 

t A woman who was associated with his mission, was, in like manner, sup- 
posed to have been Marie Antoinette. See Histoire de la Magie, 1. 7., c. 5. 

J A vicious story, which has received recently some publicity in Paris, 
charges Constant with spreading a report of his death soon after his release 
from prison, assuming another name, imposing upon the Bishop of Eveux, 


to prophesy, presumably for want of an audience, and la 
vraie Ugitimitd was not restored, so the disciple returned to 
Paris, where, in spite of the pledge of his diaconate, he 
effected a runaway match with Mdlle. Noe'iny, a beautiful 
girl of sixteen. This lady bore him two children, who died 
in tender years, and subsequently she deserted him. Her 
husband is said to have tried all expedients to procure her 
return,* but in vain, and she even further asserted her 
position by obtaining a legal annulment of her marriage, on 
the ground that the contracting parties were a minor and a 
person bound to celibacy by an irrevocable vow. The lady, 
it may be added, had other domestic adventures, ending in 
a second marriage about the year 1872. Madame Constant 
was not only very beautiful, but exceedingly talented, and 
after her separation she became famous as a sculptor, ex- 
hibiting at the Salon and elsewhere under the name of 
Claude Vingmy. It is not impossible that she may be 
still alive ; in the sense of her artistic genius, at least, she 
is something more than a memory. 

At what date Alphonse Louis Constant applied himself 
to the study of the occult sciences is uncertain, like most 
other epochs of his life. The statement on page 142 of 
this translation, that in the year 1825 he entered on a 
fateful path, which led him through suffering to knowledge, 
must not be understood in the sense that his initiation took 
place at that period, which was indeed early in boyhood. 
It obviously refers to his enrolment among the scholars of 
Saint Sulpice, which, in a sense, led to suffering, and per- 
haps ultimately to science, as it certainly obtained him 
education. The episode of the New Alliance so Gannean 
termed his system connects with transcendentalism, at least 

and obtaining a licence to preach and administer the sacraments in that 
diocese, though he was not a priest. He is represented as drawing large 
congregations to the cathedral by his preaching, but at length the judge 
who had sentenced him unmasked the impostor, and the sacrilegious farce 
thus terminated dramatically. 

* Including Black Magic and pacts with Lucifer, according to the silly 
calumnies of his enemies. 


on the side of hallucination, and may have furnished the 
required impulse to the mind of the disciple ; but in 1846 
and 1847, certain pamphlets issued by Constant under the 
auspices of the Libraire Societaire and the Libraire Phal- 
anste'rienne shew that his inclinations were still towards 
Socialism, tinctured by religious aspirations. The period 
which intervened between his wife's desertion* and the 
publication of the Dogme de la Haute Magie, in 1855, was 
that, probably, which he devoted less or more to occult 
study. In the interim he issued a large " Dictionary of 
Christian Literature," which is still extant in the encyclo- 
paedic series of the Abbe* Migne ; this work betrays no 
leaning towards occult science, and, indeed, no acquaintance 
therewith. What it does exhibit unmistakably is the in- 
tellectual insincerity of the author, for he assumes therein 
the mask of perfect orthodoxy, and that accent in matters of 
religion which is characteristic of the voice of Rome. The 
Dogme de la Haute Magie was succeeded in 1856 by its com- 
panion volume the Hituel, both of which are here translated 
for the first time into English. It was followed in rapid 
succession by the Histoire de la Magie, 1860; La Clef des 
Grands Mysteres, 1861 ; a second edition of the Dogme et 
Rituel, to which a long and irrelevant introduction was 
unfortunately prefixed, 1862; Fables ct Symloles, 1864; 
Le Sorcier de Meudon, a beautiful pastoral idyll, impressed 
with the cachet cabalistique ; and La Science des Esprits, 1865. 
The two last works incorporate the substance of the 
amphlets published in 1846 and 1847. 

The precarious existence of Constant's younger days was 
in one sense but faintly improved in his age. His books 
did not command a large circulation, but they secured him 
admirers and pupils, from whom he received remuneration 

* I must not be understood as definitely attaching blame to Madame Con- 
stant for the course she adopted. Her husband was approaching middle life 
when he withdrew her still a child from her legal protectors, and the 
runaway marriage which began by forswearing was, under the circumstances, 
little better than a seduction thinly legalised, and it was afterwards not im- 
properly dissolved. 


in return for personal or written courses of instruction. He 
was commonly to be found chez lui in a species of magical 
vestment, which may be pardoned in a French magus, and 
his only available portrait prefixed to this volume 
represents him in that guise. He outlived the Franco- 
German war, and as he had exchanged Socialism for a sort 
of transcendentalised Imperialism, his political faith must 
have been as much tried by the events which followed the 
siege of Paris as was his patriotic enthusiasm by the reverses 
which culminated at Se"dan. His contradictory life closed in 
1875 amidst the last offices of the church which had almost 
expelled him from her bosom. He left many manuscripts 
behind him, which are still in course of publication, and 
innumerable letters to his pupils Baron Spedalieri alone 
possesses nine volumes have been happily preserved in 
most cases, and are in some respects more valuable than 
the formal treatises. 

No modern expositor of occult science can bear any 
comparison with Sliphas Levi, and among ancient exposi- 
tors, though many stand higher in authority, all yield to 
him in living interest, for he is actually the spirit of modern 
thought forcing an answer for the times from the old 
oracles. Hence there are greater names, but there is no 
influence so great no fascination in occult literature ex- 
ceeds that of the French magus. The others are surrendered 
to specialists and the typical serious students to whom all 
dull and unreadable masterpieces are dedicated, directly or 
not ; but he is read and appreciated, much as we read and 
appreciate new and delightful verse which, through some 
conceit of the poet, is put into the vesture of Chaucer. 
Indeed, the writings of filiphas Levi stand, as regards the 
grand old line of initiation, in relatively the same position as 
the " Earthly Paradise " of Mr William Morris stands to 
the " Canterbury Tales." There is the recurrence to the 
old conceptions, and there is the assumption of the old 
drapery, but there is in each case the new spirit. The 
" incommunicable axiom " and the " great arcanum," Azoth, 


Inri, and Tetragrammaton, which are the vestures of the 
occult philosopher, are like the " cloth of Bruges and hogs- 
heads of Guienne, Florence gold cloth, and Ypres napery " 
of the poet. In both cases it is the year 1850 ct seq., in a 
mask of high fantasy. Moreover, " the idle singer of an 
empty day " is paralleled fairly enough by " the poor and 
obscure scholar who has recovered the lever of Archimedes." 
The comparison is intentionally grotesque, but it obtains 
notwithstanding, and even admits of development, for as 
Mr Morris in a sense voided the raison d'etre of his poetry, 
and, in express contradiction to his own mournful question, 
has endeavoured to " set the crooked straight " by betaking 
himself to Socialism, so filiphas LeVi surrendered the rod 
of miracles and voided his Doctrine of Magic by devising 
a one-sided and insincere concordat with orthodox religion, 
and expiring in the arms of " my venerable masters in 
theology," the descendants, and decadent at that, of the 
" imbecile theologians of the middle ages." But the one is, 
as the other was, a man of sufficient ability to make a 
paradoxical defence of a position which remains untenable. 
Students of ICliphas LeVi will be acquainted with the 
qualifications and stealthy retractations by which the some- 
what uncompromising position of initiated superiority in 
the " Doctrine and Eitual," had its real significance read 
out of it by the later works of the magus. I have dealt 
with this point exhaustively in another place,* and there is 
no call to pass over the same ground a second time. I 
propose rather to indicate as briefly as possible some new 
considerations which will help us to understand why there 
were grave discrepancies between the " Doctrine and Ritual 
of Transcendent Magic" and the volumes which followed 
these. In the first place, the earlier books were written 
more expressly from the standpoint of initiation, and in the 
language thereof ; they obviously contain much which it 
would be mere folly to construe after a literal fashion, and 

* See the Critical Essay prefixed to " The Mysteries of Magic : a Digest of 
the Writings of Eliphas Levi." London : George Redway. 1886. 


what filiphas LeVi wrote at a later period is not so much 
discrepant with his earlier instruction though it is this 
also as the qualifications placed by a modern transcen- 
dentalist on the technical exaggerations of the secret sciences. 
For the proof we need travel no further than the introduc- 
tion to " The Doctrine of Magic," and to the Hebrew manu- 
script cited therein, as to the powers and privileges of the 
magus. Here the literal interpretation would be insanity ; 
these claims conceal a secret meaning, and are trickery in 
their verbal sense. They are what filiphas LeVi himself 
terms "hyperbolic," adding: "If the sage do not materially and 
actually perform these things, he accomplishes others which 
are much greater and more admirable" (p. 223). But this 
consideration is not in itself sufficient to take account of the 
issues that are involved ; it will not explain, for example, 
why filiphas Levi, who consistently teaches in the " Doctrine 
and Ritual " that the dogmas of so-called revealed religion 
are nurse-tales for children, should subsequently have insisted 
on their acceptation in the sense of the orthodox Church by 
the grown men of science, and it becomes necessary here to 
touch upon a matter which, by its nature, and obviously, 
does not admit of complete elucidation. 

The precise period of study which produced the " Doctrine 
and Eitual of Transcendent Magic" as its first literary 
result is not indicated with any certainty, as we have seen, 
in the life of the author, nor do I regard filiphas LeVi as 
constitutionally capable of profound or extensive book study. 
Intensely suggestive, he is at the same time without much 
evidence of depth ; splendid in generalisation, he is without 
accuracy in detail, and it would be difficult to cite a worse 
guide over mere matters of fact. His "History of Magic" is a 
case in point ; as a philosophical survey it is admirable, and 
there is nothing in occult literature to approach it for 
literary excellence, but it swarms with historical inac- 
curacies ; it is in all respects an accomplished and in no 
way an erudite performance, nor do I think that the writer 
much concerned himself with any real reading of the 



authorities whom he cites. The French verb parcourir 
represents his method of study, and not the verb appro- 
fondir. Let us take one typical case. There is no occult 
writer whom he cites with more satisfaction, and towards 
whom he exhibits more reverence, than William Postel, and 
of all Postel's books there is none which he mentions so 
often as the Clavis Absconditorum a Constitutione Mundi ; 
yet he had read this minute treatise so carelessly that he 
missed a vital point concerning it, and apparently died 
unaware that the symbolic key prefixed to it was the work 
of the editor and not the work of Postel. It does not 
therefore seem unreasonable to affirm that had LeVi been 
left to himself, he would not have got far in occult science, 
because his Gallic vivacity would have been blunted too 
quickly by the horrors of mere research ; but he did some- 
how fall within a circle of initiation which curtailed the 
necessity for such research, and put him in the right path, 
making visits to the Bibliotheque Rationale and the Arsenal 
of only subsidiary importance. This, therefore, constitutes 
the importance of the " Doctrine and Eitual " ; disguised 
indubitably, it is still the voice of initiation ; of what school 
does not matter, for in this connection nothing can be 
spoken plainly, and I can ask only the lenience of deferred 
judgment from my readers for my honourable assurance 
that I am not speaking idly. The grades of that initiation 
had been only partly ascended by filiphas Levi when he 
published the " Doctrine and Ritual," and its publication 
closed the path of his progress : as he was expelled by Saint 
Sulpice for the exercise of private judgment in matters of 
doctrinal belief, so he was expelled by his occult chiefs for 
the undue exercise of personal discretion in the matter 
of the revelation of the mysteries. Now, these facts explain 
in the first place the importance, as I have said, of the 
" Doctrine and Eitual," because it represents a knowledge 
which cannot be derived from books ; they explain, secondly, 
the shortcomings of that work, because it is not the result 
of a full knowledge ; why, thirdly, the later writings contain 


no evidences of further knowledge ; and, lastly, I think that 
they materially assist us to understand why there are retracta- 
tions, qualifications, and subterfuges in the said later works. 
Having gone too far, he naturally attempted to go back, and 
just as he strove to patch up a species of modus vivendi with 
the church of his childhood, so he endeavoured, by throw- 
ing dust in the eyes of his readers, to make his peace with 
that initiation, the first law of which he had indubitably 
violated. In both cases, and quite naturally, he failed. 

It remains for me to state what I feel personally to be 
the chief limitation of LeVi, namely, that he was a tran- 
scendentalist but not a mystic, and, indeed, he was scarcely 
a transcendentalist in the accepted sense, for he was 
fundamentally a materialist a materialist, moreover, who 
at times approached perilously towards atheism, as when he 
states that God is a hypothesis which is "very probably 
necessary " ; he was, moreover, a disbeliever in any real 
communication with the world of spirits. He defines 
mysticism as the shadow and the buffer of intellectual 
light, and loses no opportunity to enlarge upon its false 
illuminism, its excesses, and fatuities. There is, therefore, 
no way from man to God in his system, while the sole 
avenues of influx from God to man are sacramentally, and 
in virtue merely of a tolerable hypothesis. Thus man must 
remain in simple intellectualism if he would rest in reason ; 
the sphere of material experience is that of his knowledge ; 
and as to all beyond it, there are only the presumptions of 
analogy. I submit that this is not the doctrine of occult 
science, nor the summum "bonum of the greater initiation ; 
that transcendental pneumatology is more by its own; 
hypothesis than an alphabetical system argued kabbalis- 
tically ; and that more than mere memories can on the same 
assumption be evoked in the astral light. The hierarchic 
order of the visible world has its complement in the invisible 
hierarchy, which analogy leads us to discern, being at the 
same time a process of our perception rather than a rigid 
law governing the modes of manifestation in all things seen 


and unseen ; initiation takes us to the bottom step of the 
ladder of the invisible hierarchy and instructs us in the 
principles of ascent, but the ascent rests personally with 
ourselves; the voices of some who have preceded can be 
heard above us, but they are of those who are still upon the 
way, and they die as they rise into the silence, towards which 
we also must ascend alone, where initiation can no longer 
help us, unto that bourne from whence no traveller returns, 
and the influxes are sacramental only to those who are below. 
An annotated translation exceeded the scope of the present 
undertaking, but there is much in the text which follows 
that offers scope for detailed criticism, and there are points 
also where further elucidation would be useful. One of the 
most obvious defects, the result of mere carelessness or undue 
haste in writing, is the promise to explain or to prove given 
points later on, which are forgotten subsequently by the 
author. Instances will be found on p. 65, concerning the 
method of determining the appearance of unborn children by 
means of the pentagram ; on p. 83, concerning the rules 
for the recognition of sex in the astral body; on p. 9*7, 
concerning the notary art ; on p. 100, concerning the magical 
side of the Exercises of St Ignatius; on p. 123, concerning 
the alleged sorcery of Grandier and Girard ; on p. 125, con- 
cerning Schroepffer's secrets and formulas for evocation ; on 
p. 134, concerning the occult iconography of Gaffarel. In 
some cases the promised elucidations appear in other places 
than those indicated, but they are mostly wanting altogether. 
There are other perplexities with which the reader must deal 
according to his judgment. The explanation of the quad- 
rature of the circle on p. 37 is a childish folly ; the illus- 
tration of perpetual motion on p. 55 involves a mechanical 
absurdity ; the doctrine of the perpetuation of the same 
physiognomies from generation to generation is not less 
absurd in heredity ; the cause assigned to cholera and other 
ravaging epidemics, more especially the reference to bacteria, 
seems equally outrageous in physics. There is one other 
matter to which attention should be directed ; the Hebrew 


quotations in the original and the observation applies 
generally to all the works of Le'vi swarm with typo- 
graphical and other errors, some of which it is impossible to 
correct, as, for example, the passage cited from Eabbi 
Abraham on p. 266. So also the Greek conjuration, pp. 277 
and 278, is simply untranslatable as it stands, and the 
version given is not only highly conjectural, but omits an 
entire passage owing to insuperable difficulties. Lastly, after 
careful consideration, I have judged it the wiser course to 
leave out the preliminary essay which was prefixed to the 
second edition of the " Doctrine and Ritual " ; its prophetic 
utterances upon the mission of Napoleon III. have been 
stultified by subsequent events ; it is devoid of any con- 
nection with the work which it precedes, and, representing 
as it does the later views of Levi, it would be a source of 
confusion to the reader. The present translation represents, 
therefore, the first edition of the Dogme et Rituel de la Haute 
Magie, omitting nothing but a few unimportant citations 
from old French grimoires in an unnecessary appendix at 
the end. The portrait of Le'vi is from a carte-de-visite in 
the possession of Mr Edward Maitland, and was issued 
with his " Life of Anna Kingsford," a few months ago. 

LONDON, September 1896. 






INTRODUCTION ........ 3 

CHAPTER I. THE CANDIDATE. Unity of the Doctrine Qualifications 

necessary for the Adept ...... 27 

trine The Two Principles Agent and Patient . . .37 


the Triad The Macrocosm ..... 44 

CHAPTER IV. THE TETRAGRAM. Magical Virtue of the Tetrad- 
Analogies and Adaptations Elementary Spirits of the Kabbalah . 51 

CHAPTER V. THE PENTAGRAM. The Microcosm and the sign thereof 

Power over Elements and Spirits . . . .60 

CHAPTER VI. MAGICAL EQUILIBRIUM. Action of the Will Impulse 

and Resistance Sexual love The Plenum and the Void . . 67 

seven Angels and seven Genii of the Planets Universal Virtue of 
the Septenary ....... 75 

CHAPTER VIII. REALISATION. Analogical reproduction of Forces 

Incarnation of Ideas Parallelism Necessary Antagonism . 79 

CHAPTER IX. INITIATION. The Magical Lamp, Mantle, and Staff 
Prophecy and Intuition Security and stability of the Initiate in 
the midst of dangers Exercise of Magical Power . . .86 

CHAPTER X. THE KABBALAH. The Sephiroth The Semhamphoras 
The Paths and Gates Bereschith and Mercavah Gematria and 
Temurah ........ 89 




CHAPTER XI. THE MAGIC CHAIN. Magnetic Currents Secrets of 

great successes Talking Tables Fluidic Manifestations . . 97 

CHAPTER XII. THE GREAT WORK. Hermetic Magic Doctrines of 
Hermes The Minerva of the World The grand and unique 
Athanor The Hanged Man . . . . .106 

CHAPTER XIII. NECROMANCY. Revelations from the other World- 
Secrets of Death and of Life Evocations . . . .111 

CHAPTER XIV. TRANSMUTATIONS. Lycanthropy Mutual posses- 
sions, or embryonic state of souls The Wand of Circe The Elixir 
ofCagliostro ... . . . . .120 

CHAPTER XV. BLACK MAGIC. Demonomania Obsessions Urban 

Grandier Girard The work of M. Eudes de Mirville . . 126 

^CHAPTER XVI. BEWITCHMENTS. Dangerous forces Power of life and 

death Facts and Principles Remedies Practice of Paracelsus . 128 

CHAPTER XVII. ASTROLOGY. Knowledge of Men by the Signs of their 
Nativity Phrenology Chiromancy Metoposcopy Planets and 
Stars Climacteric years Predictions by means of Astral Revolu- 
tions ........ 137 

Powders and Pacts of Sorcerers The Jettatura at Naples The 
Evil Eye Superstitions Talismans . . . .144 


What this Stone is Why it is a Stone Singular Analogies . 152 


means of Potable Gold Resurrection Abolition of Pain . .157 

CHAPTER XXI. DIVINATION. Dreams Somnambulism Presenti- 
ments Second Sight Divinatory Instruments Alliette and his 
discoveries concerning the Tarot . . , . .160 

SCIENCES. The Kabbalah Magic Alchemy Magnetism or 
Occult Medicine . . 165 




INTRODUCTION ........ 175 

CHAPTER I. PREPARATIONS. Dispositions and Principles of Magical 

Operation Personal Preparations of the Operator . . 191 

CHAPTER II. MAGICAL EQUILIBRIUM. Alternative use of Forces- 
Oppositions necessary in the Practice Simultaneous attack and 
resistance The Sword and Trowel of the Builders of the Temple . 200 

Conjurations and Magical Sacrifices Triangle of evocations and 
Pantacles Triangular Combinations The Magical Trident of 
Paracelsus ........ 206 

and their Use Manner of overcoming and subjecting Elementary 
Spirits and Maleficent Genii . . . . .214 

CHAPTER V. THE BLAZING PENTAGRAM. Use and Consecration of the 

Pentagram ........ 224 

the Great Agent The Natural Medium and the Extra-natural 
Mediator ........ 229 

ments, and Perfumes proper to the seven days of the week Com- 
position of the Seven Talismans and Consecration of Magical In- 
struments ........ 234 

sary for the accomplishment of the Great Works of Science . 248 


CHAPTER X. THE KEY OF OCCULTISM. Use of Pantacles Their 
ancient and modern mysteries Key of Biblical obscurities Ezekiel 
and St John ....... 256 

CHAPTER XL THE TRIPLE CHAIN. Methods of its formation . 260 

CHAPTER XII. THE GREAT WORK. Its Processes and Secrets Ray- 
mond Lully and Nicholas Flamel . . . . .264 

CHAPTER XIII. NECROMANCY. Ceremonial for the Resurrection of 

the Dead and for Necromancy ..... 270 

CHAPTER XIV. TRANSMUTATIONS. Methods for changing the nature 
of things The Ring of Gyges Words which accomplish Trans- 
mutations . . 281 



evocations of the Sabbath The Goat of Mendes and its worship 
Aberrations of Catherine de Medecis and Gilles de Laval, Lord of 
Retz 288 

CHAPTER XVI. WITCHCRAFT AND SPELLS. Ceremonial for the same 

Mode of defence against them ..... 306 

Planisphere of Gaffarel How the Destinies of Men and Empires 
may be read in Heaven ...... 313 


How to influence Destinies Remedies and Preventives . . 326 

CHAPTER XIX. THE MASTERY OF THE SUN. Use of the Philosophical 

Stone How it must be preserved, disintegrated, and recomposed 335 

CHAPTER XX. THE THAUMATURGE. Therapeutics Warm and cold 
Insufflations Passes with and without contact Imposition of 
hands Diverse virtues of saliva Oil and Wine Incubation and 
Massage ........ 339 

Divinatory Operations The Clavicle of Trithemius Probable 
future of Europe and of the world ..... 346 

CHAPTER XXII. THE BOOK OF HERMES. After what manner all 
science is contained in the occult work of Hermes Antiquity of 
this book Labours of Court de Gebelin and of Etteilla The 
Theraphim of the Hebrews according to GafFarel The Key of 
William Postel A book of Saint Martin The true shape of the 
Ark of the Covenant Italian and German Tarots Chinese 
Tarots A German Medal of the sixteenth century Universal 
Key of the Tarot Its application to the Symbols of the Apocalypse 
The seven seals of the Christian Kabbalah Conclusion of the 
entire work . 355 



INDEX . 401 



FIGURE I. The Great Symbol of Solomon . . . . .2 

The Double Triangle of Solomon, represented by the two Ancients 
of the Kabbalah ; the Macroprosopus and the Microprosopus ; the 
God of Light and the God of Reflections ; mercy and vengeance ; 
the white Jehovah and the black Jehovah. 

FIGURE II. Sacerdotal Esotericism making the sign of Excommunication 26 

A sacerdotal hand making the sign of esotericism and projecting 
the figure of the demon in its shadow. Above are the Ace of 
Deniers, as found in the Chinese Tarot, and two superposed triangles, 
one white and one black. It is a new allegory explaining the same 
mysteries ; it is the origin of good and evil ; it is the creation of the 
demon by mystery. 

FIGURE III. The Triangle of Solomon . . . . .40 

FIGURE IV. The Four Great Kabbalistic Names . . . .54 

FIGURE V. The Pentagram of Faust . . . . .60 

FIGURE VI. The Tetragram of the Zohar . . . . .91 

FIGURE VII. Addha-Nari, grand Indian Pantacle . . .151 

This pantheistic image represents Religion or Truth, terrible for 
the profane and gentle for initiates. It has more than one analogy 
with the Cherub of Ezekiel. The human figure is placed between 
a bridled bull and a tiger, thus forming the triangle of Kether, 
Geburah, and Gedulah, or Chesed. In the Indian symbol, the four 
magical signs of the Tarot are found in the four hands of Addha- 
Nari on the side of the initiate and of mercy are the sceptre and 
the cup ; on the side of the profane, represented by the tiger, are the 
sword and the circle, which latter may become either the ring of a 
chain or an iron collar. On the side of the initiate, the goddess is 
clothed only with the skin of the tiger ; on that of the tiger itself 
she wears a long star-spangled robe, and even her hair is veiled. A 
fountain of milk springs from her forehead, falls on the side of the 
initiate, and about Addha-Nari and the two animals it forms a magic 
circle, enclosing them in an island which represents the world. The 
goddess wears round her neck a magic chain, formed of iron links 
on the side of the profane and of intelligent heads on that of the 
initiate ; she bears on her forehead the figure of the lingam, and on 
either side of her are three superposed lines which represent the 
equilibrium of the triad, and recall the trigrams of Fo-Hi. 




FIGURE VIII. The Pantacles of Ezekiel and Pythagoras . . .166 

The four-headed Cherubim of Ezekiel's prophecy, explained by the 
double triangle of Solomon. Below is the wheel of Ezekiel, key of 
all pantacles, and the pantacle of Pythagoras. The cherub of 
Ezekiel is here represented as it is described by the prophet. Its 
four heads are the tetrad of Mercavah ; its six wings are the senary 
of Bereschith. The human figure in the middle represents reason ; 
the eagle's head is faith ; the bull is resignation and toil ; the lion is 
warfare and conquest. This symbol is analogous to that of the 
Egyptian sphinx, but is more appropriate to the Kabbalah of the 

FIGUEE IX. The Sabbatic Goat. The Baphomet of Mendes . . 174 

A pantheistic and magical figure of the Absolute. The torch 
placed between the two horns represents the equilibrating intelli- 
gence of the triad. The goat's head, which is synthetic, and unites 
some characteristics of the dog, bull, and ass, represents the exclusive 
responsibility of matter and the expiation of bodily sins in the 
body. The hands are human, to exhibit the sanctity of labour ; they 
make the sign of esotericism above and below, to impress mystery on 
initiates, and they point at two lunar crescents, the upper being white 
and the lower black, to explain the correspondences of good and evil, 
mercy and justice. The lower part of the body is veiled, portraying 
the mysteries of universal generation, which is expressed solely by 
the symbol of the caduceus. The belly of the goat is scaled, and 
should be coloured green ; the semi-circle above should be blue ; the 
plumage, reaching to the breast, should be of various hues. The 
goat has female breasts, and thus its only human characteristics are 
those of maternity and toil, otherwise the signs of redemption. On 
its forehead, between the horns and beneath the torch, is the sign 
of the microcosm, or the pentagram with one beam in the ascendant, 
symbol of human intelligence, which, placed thus below the torch, 
makes the flame of the latter an image of divine revelation. This 
Pantheos should be seated on a cube, and its footstool should be a 
single ball, or a ball and a triangular stool. In our design we have 
given the former only to avoid complicating the figure. 

FIGURE X. The Triangle of Solomon . . . . .189 

FIGURE XL The Trident of Paracelsus . . . . .212 

This trident, symbol of the triad, is formed of three pyramidal 
teeth superposed on a Greek or Latin tau. On one of its teeth is a 
jod, which on one side pierces a crescent, and on the other a trans- 
verse line, a figure which recalls hieroglyphically the zodiacal sign of 
the Crab. On the opposite tooth is a composite sign recalling that 
of the Twins and that of the Lion. Between the claws of the Crab is 
the sun, and the astronomical cross is seen in proximity to the lion. 
On the middle tooth there is hieroglyphically depicted the figure of the 
celestial serpent, with the sign of Jupiter for its head. By the side 
of the Crab is the word OBITO, or Begone, Retire ; and by the side 



of the Lion is the word IMO, Although, Persist. In the centre, and 
near the symbolical serpent there is AP Do SKL, a word composed of 
an abbreviation, of a word written kabbalistically and in the Hebrew 
fashion, and, finally, of a complete ordinary word ; AP, which should 
be read An, because these are the first two letters of the Greek 
ARCHEUS ; Do, which should be read OD ; and, lastly, SEL, Salt. 
These are the three prime substances, and the occult names of 
Archeus and Od have the same significance as the Sulphur and 
Mercury of the Philosophers. On the iron stem which serves as a 
haft for the trident there is the triplicated letter P. P. P., a phallic 
and lingamic hieroglyph, with the words VLI Dox FATO, which 
must be read by taking the first letter for the number of the Penta- 
gram in Roman figures, thus completing the phrase PENTAGRAM- 
MATICA LIBERTATE Dox FATO, equivalent to the three letters of 
Cagliostro L. P. D. Liberty, Power, Duty. On the one side, 
absolute liberty ; on the other, necessity or invincible fatality ; in 
the centre, REASON, the Kabbalistic Absolute, which constitutes 
universal equilibrium. This admirable magical summary of Para- 
celsus will serve as a key to the obscure works of the Kabbalist 
Wronski, a remarkable man of learning who more than once allowed 
himself to be carried away from his ABSOLUTE REASON by the 
mysticism of his nation, and by pecuniary speculations unworthy of 
so distinguished a thinker. We allow him at the same time the 
honour and the glory of having discovered before us the secret of the 
Trident of Paracelsus. Thus, Paracelsus represents the Passive 
by the Crab, the Active by the Lion, Intelligence or equilibrating 
Reason by Jupiter or the Man-King ruling the serpent ; then he 
balances forces by giving the Passive the fecundation of the Active 
represented by the Sun, and to the Active space and might to conquer 
and enlighten under the symbol of the Cross. He says to the Passive : 
Obey the impulse of the Active and advance with it by the very 
equilibrium of resistance. To the Active he says : Resist the im- 
mobility of obstacle ; persist and advance. Then he explains these 
alternated forces by the great central triad LIBERTY, NECESSITY, 
REASON, REASON in the centre, LIBERTY and NECESSITY in counter- 
poise. There is the power of the Trident, there its haft and founda- 
tion ; it is the universal law of nature ; it is the very essence of the 
Word, realised and demonstrated by the triad of human life the 
Archeus, or mind ; the Od, or plastic mediator ; and the Salt Di- 
visible matter. We have given separately the explanation of this 
figure because it is of the highest importance, and gives the measure 
of the greatest genius of the occult sciences. After this interpreta- 
tion, it will be understood why, in the course of our work, we 
invariably bow with the traditional veneration of true adepts before 
the divine Paracelsus. 

FIGURE XIII. The Pentagram . . . . . .228 

FIGURE XIV. Magical Instruments the Lamp, Rod, Sword, and Dagger 244 



FIGURE XV. The Key of Thoth . * . . . .281 

FIGURE XVI. Goetic Circle of Black Evocations and Pacts . . 299 

FIGURES XVII. and XVIII. Divers infernal characters taken from Agrippa, 
Peter of Apono, a number of Grimoires, and the documents of the 
trial of Urban Grandier ..... 301, 302 

FIGURE XIX. Kabbalistic signs of Orion . . . . .316 

FIGURE XX. Infernal Characters of the Twelve Signs of the Zodiac . 318 

FIGURE XXI. Magic Squares of the Planetary Genii according to 
Paracelsus ....... 361, 362 

FIGURE XXII. Chariot of Hermes, seventh Key of the Tarot . . 365 

FIGURE XXIII. The Ark of the Covenant . . . .371 

FIGURE XXIV. Apocalyptic Key The Seven Seals of St John . . 376 



BEHIND the veil of all the hieratic and mystical allegories 
of ancient doctrines, behind the shadows and the strange 
ordeals of all initiations, under the seal of all sacred 
writings, in the ruins of Nineveh or Thebes, on the crum- 
bling stones of the old temples, and on the blackened visage 
of the Assyrian or Egyptian sphinx, in the monstrous or 
marvellous paintings which interpret to the faithful of 
India the inspired pages of the Vedas, in the strange 
emblems of our old books of alchemy, in the ceremonies 
at reception practised by all mysterious societies, traces 
are found of a doctrine which is everywhere the same, and 
everywhere carefully concealed. Occult philosophy seems 
to have been the nurse or god-mother of all intellectual 
forces, the key of all divine obscurities, and the absolute 
queen of society in those ages when it was reserved ex- 
clusively for the education of priests and of kings. It 
reigned in Persia with the magi, who at length perished, as 
perish all masters of the world, because they abused their 
power; it endowed India with the most wonderful tradi- 
tions, and with an incredible wealth of poesy, grace, and 
terror in its emblems ; it civilised Greece to the music of 
the lyre of Orpheus ; it concealed the principles of all the 
sciences and of all human intellectual progress in the bold 
calculations of Pythagoras ; fable abounded in its miracles, 
and history, attempting to appreciate this unknown power, 
became confused with fable ; it shook or strengthened 
empires by its oracles, caused tyrants to tremble on their 
thrones, and governed all minds, either by curiosity or by 
fear. For this science, said the crowd, there is nothing 
impossible ; it commands the elements, knows the language 
of the stars, and directs the planetary courses; when it 


speaks, the moon falls blood-red from heaven ; the dead rise 
in their graves and articulate ominous words as the night 
wind blows through their skulls. Mistress of love or of 
hate, the science can dispense paradise or hell at its 
pleasure to human hearts ; it disposes of all forms, and 
distributes beauty or ugliness ; with the rod of Circe it 
alternately changes men into brutes and animals into men ; 
it even disposes of life or death, and can confer wealth on 
its adepts by the transmutation of metals and immortality 
by its quintessence or elixir compounded of gold and light. 
Such was magic from Zoroaster to Manes, from Orpheus to 
Apollonius of Tyana, when positive Christianity, at length 
victorious over the brilliant dreams and titanic aspirations 
of the Alexandrian school, dared to launch its anathemas 
publicly against this philosophy, and thus forced it to 
become more occult and mysterious than ever. Moreover, 
strange and alarming rumours began to circulate concerning 
initiates or adepts ; these men were everywhere surrounded 
by an ominous influence ; they killed or drove mad those 
who allowed themselves to be carried away by their honeyed 
eloquence or by the fame of their learning. The women 
whom they loved became Stryges, their children vanished at 
their nocturnal meetings, and men whispered shudderingly 
and in secret of bloody orgies and abominable banquets. 
Bones had been found in the crypts of ancient temples, 
shrieks had been heard in the night, harvests withered and 
herds sickened when the magician passed by. Diseases 
which defied medical skill at times appeared in the world, 
and always, it was said, beneath the envenomed glance of 
the adepts. At length an universal cry of execration went 
up against magic, the mere name became a crime, and the 
common hatred was formulated in this sentence : " Magicians 
to the flames!" as it was shouted some centuries earlier: 
" To the lions with the Christians ! " Now the multitude 
never conspires except against real powers ; it possesses not 
the knowledge of what is true, but it has the instinct of 
what is strong. It remained for the eighteenth century to 


deride both Christians and magic, while infatuated with the 
homilies of Eousseau and the illusions of Cagliostro. 

Science, notwithstanding, is at the basis of magic, as at 
the foundation of Christianity there is love, and in the 
Gospel symbols we see the Word incarnate adored in his 
cradle by three magi, led thither by a star (the triad and 
the sign of the microcosm), and receiving their gifts of gold, 
frankincense, and myrrh, a second mysterious triplicity, 
under which emblem the highest secrets of the Kabbalah 
are allegorically contained. Christianity owes, therefore, no 
hatred to magic, but^luiman^ ignorance has ever stood in fear 
of the unknown. The science was driven into hiding to 
escape the impassioned assaults of a blind love ; it clothed 
itself with new hieroglyphics, dissimulated its labours, denied 
its hopes. Then it was that the jargon of alchemy was 
created, a permanent deception for the vulgar, a living 
language only for the true disciple of Hermes. 

Extraordinary fact ! Among the sacred books of the 
Christians there are two works which the infallible Church 
makes no claim to understand and has never attempted to 
explain ; these are the prophecy of Ezekiel and the Apo- 
calypse, two Kabbalistic Keys assuredly reserved in heaven 
for the commentaries of magician Kings, books sealed with 
seven seals for faithful believers, yet perfectly plain to an 
initiated infidel of the occult sciences. There is also another 
book, but, although it is popular in a sense and may be 
found everywhere, this is of all most occult and unknown, 
because it has the key of all others ; it is in public evidence 
without being known to the public; no one dreams of seek- 
ing it where it actually is, and elsewhere it is lost labour to 
look for it. This book, possibly anterior to that of Enoch, 
has never been translated, but is still preserved unmutilated 
in primeval characters, on detached leaves, like the tablets 
of the ancients. A distinguished scholar has revealed, 
though no one has observed it, not indeed its secret, but its 
antiquity and singular preservation ; another scholar, but of a 
mind more fantastic than judicious, passed thirty years in the 


study of this book, and has merely suspected its whole 
importance. It is, in fact, a monumental and extraordinary 
work, strong and simple as the architecture of the pyramids, 
and consequently enduring like those a book which is the 
sum of all the sciences, which can resolve all problems by 
its infinite combinations, which speaks by evoking thought, 
is the inspirer and regulator of all possible conceptions, the 
masterpiece perhaps of the human mind, assuredly one of 
the finest things bequeathed to us by antiquity, an universal 
key, the name of which has been explained and compre- 
hended only by the learned William Postel, an unique text, 
whereof the initial characters alone exalted the devout spirit 
of Saint Martin into ecstasy, and might have restored reason 
to the sublime and unfortunate Swedenborg. We shall 
speak of this book later on, and its mathematical and precise 
explanation will be the complement and crown of our 
conscientious undertaking. The original alliance of Chris- 
tianity and the science of the magi, once it is thoroughly 
demonstrated, will be a discovery of no second-rate import- 
ance, and we question not that the serious study of magic 
and the Kabbalah will lead earnest minds to the reconcilia- 
tion of science and dogma, of reason and faith, heretofore 
regarded as impossible. 

We have said that the Church, whose special office is the 
custody of the Keys, does not pretend to possess those of 
the Apocalypse or of Ezekiel. In the opinion of Christians 
the scientific and magical clavicles of Solomon are lost ; yet, 
at the same time, it is certain that, in the domain of in- 
telligence ruled by the Word, nothing which has been 
written can perish ; things which men cease to understand 
simply cease to exist for them, at least in the order of the 
Word, and they enter then into the domain of enigma and 
mystery. Furthermore, the antipathy, and even open war, 
of the official church against all that belongs to the realm 
of magic, which is a kind of personal and emancipated 
priesthood, is allied with necessary and even with inherent 
causes in the social and hierarchic constitution of Christian 


sacerdotalism. The Church ignores magic for she must 
either ignore it or perish, as we shall prove later on ; yet 
she does not the less recognise that her mysterious founder 
was saluted in his cradle by the three magi that is to 
say, by the hieratic ambassadors of the three parts of the 
known world and the three analogical worlds of occult 
philosophy. In the school of Alexandria, magic and Chris- 
tianity almost joined hands under the auspices of Ammonius 
Saccas and of Plato ; the doctrine of Hermes is found almost 
in its entirety in the writings attributed to Denis the Areo- 
pagite; and Synesius sketched the plan of a treatise on 
dreams, which was later on to be annotated by Cardan, and 
composed hymns which might have served for the liturgy of 
the Church of Swedenborg, could a church of the illuminated 
possess a liturgy. With this period of fiery abstractions and 
impassioned warfare of words there must also be connected 
the philosophic reign of Julian, called the Apostate because 
in his youth he made an unwilling profession of Christianity. 
Everyone is aware that Julian was sufficiently wrongheaded 
to be an unseasonable hero of Plutarch, and was, if one may 
say so, the Don Quixote of Roman Chivalry ; but what most 
people do not know is that Julian was one of the illu- 
minated and an initiate of the first order ; that he believed 
in the unity of God and in the universal doctrine of the 
Trinity ; that, in a word, he regretted nothing of the old 
world but its magnificent symbols and its exceedingly 
gracious images. Julian was not a pagan ; he was a 
Gnostic allured by the allegories of Greek polytheism, who 
had the misfortune to find the name of Jesus Christ less 
sonorous than that of Orpheus. The Emperor personally 
paid for the academical tastes of the philosopher and 
rhetorician, and after affording himself the spectacle and 
satisfaction of expiring like Epaminondas with the periods 
of Cato, he had in public opinion, already thoroughly Chris- 
tianised, anathemas for his funeral oration and a scornful 
epithet for his ultimate celebrity. 

Let us skip the little men and small matters of the Bas- 


Empire, and pass on to the Middle Ages. . . . Stay, take 
this book ! Glance at the seventh page, then seat yourself 
on the mantle I am spreading, and let each of us cover our 
eyes with one of its corners. . . . Your head swims, does it 
not, and the earth seems to fly beneath your feet ? Hold 
tightly, and do not look around. . . . The vertigo ceases ; 
we are here. Stand up and open your eyes, but take care 
before all things to make no Christian sign and to pronounce 
no Christian words. We are in a landscape of Salvator 
Rosa, a troubled wilderness which seems resting after a 
storm ; there is no moon in the sky, but you can distinguish 
little stars gleaming in the brushwood, and you can hear 
about you the slow flight of great birds, who seem to whisper 
strange oracles as they pass. Let us approach silently that 
cross-road among the rocks. A harsh, funereal trumpet winds 
suddenly, and black torches flare up on every side. A 
tumultuous throng is surging round a vacant throne; all 
look and wait. Suddenly they cast themselves on the 
ground. A goat-headed prince bounds forward among 
them ; he ascends the throne, turns, and by assuming a 
stooping posture, presents to the assembly a human face, 
which, carrying black torches, every one comes forward to 
salute and to kiss. With a hoarse laugh he recovers 
an upright position, and then distributes gold, secret 
instructions, occult medicines, and poisons to his faith- 
ful bondsmen. Meanwhile, fires are lighted of fern 
and alder, piled over with human bones and the fat of 
executed criminals. Druidesses crowned with wild parsley 
and vervain immolate unbaptised children with golden knives 
and prepare horrible love-feasts. Tables are spread, masked 
men seat themselves by half-nude females, and a Baccha- 
nalian orgie begins ; there is nothing missing but salt, the 
symbol of wisdom and immortality. Wine flows in streams, 
leaving stains like blood ; obscene talk and fond caresses 
begin, and presently the whole assembly is drunk with wine, 
with pleasure, with crime, and singing. They rise, a dis- 
ordered throng, and hasten to form infernal dances. . . . 


Then come all legendary monsters, all phantoms of night- 
mare ; enormous toads play inverted flutes and blow with 
their paws on their flanks ; limping scarabaei mingle in the 
dance ; crabs play the castanets ; crocodiles beat time on 
their scales ; elephants and mammoths appear habited like 
Cupids and foot it in the ring ; finally, the giddy circles break 
up and scatter on all sides. . . . Every yelling dancer drags 
away a dishevelled female. . . . Lamps and candles formed 
of human fat go out smoking in the darkness. . . . Cries 
are heard here and there, mingled with peals of laughter, 
blasphemies, and rattlings of the throat. Come, rouse your- 
self, do not make the sign of the cross ! See, I have brought 
you home ; you are in your own bed, somewhat worn-out, 
possibly a trifle shattered, by your night's journey and 
dissipation ; but you have witnessed something of which 
everyone talks without knowledge ; you have been initiated 
into secrets no less terrible than the grotto of Triphonius ; 
you have been present at the Sabbath. It remains for you 
now to preserve your reason, to have a wholesome dread of 
the law, and to keep at a respectful distance from the 
Church and her faggots. 

Would you care, as a change, to behold something less 
fantastic, more real, and also more truly terrible ? You 
shall assist at the execution of Jacques de Molay and his 
accomplices or his brethren in martyrdom. . . . Do not, 
however, be misled, confuse not the guilty and the innocent ! 
Did the Templars really adore Baphomet ? Did they offer 
a shameful salutation to the buttocks of the goat of Mendes ? 
What was actually this secret and potent association which 
imperilled Church and State, and was thus destroyed un- 
heard ? Judge nothing lightly ; they are guilty of a great 
crime ; they have allowed the sanctuary of antique initiation 
to be entered by the profane. By them for a second time 
have the fruits of the tree of the knowledge of good and 
evil been gathered and shared, so that they might become 
the masters of the world. The sentence which condemns 
them has a higher and earlier origin than the tribunal of 


pope or king : " On the day that thou eatest thereof, thou 
shalt surely die," said God Himself, as we see in the book of 

What is taking place in the world, and why do priests 
and potentates tremble ? What secret power threatens tiaras 
and crowns ? A few madmen are roaming from land to 
land, concealing, as they say, the philosophical stone under 
their ragged vesture. They can change earth into gold, and 
they are without food or lodging ! Their brows are encircled 
by an aureole of glory and by a shadow of ignominy ! One 
has discovered the universal science and goes vainly seeking 
death to escape the agonies of his triumph he is the 
Majorcan Raymond Lully. Another heals imaginary 
diseases by fantastic remedies, giving a formal denial in 
advance to the proverb which enforces the futility of a 
cautery on a wooden leg he is the marvellous Paracelsus, 
always drunk and always lucid, like the heroes of Rabelais. 
Here is William Postel writing naively to the fathers of the 
Council of Trent, informing them that he has discovered the 
absolute doctrine, hidden from the foundation of the world, 
and is longing to share it with them. The council does not 
concern itself with the maniac, does not condescend to con- 
demn him, and proceeds to examine the weighty questions 
of efficacious grace and sufficing grace. He whom we see 
perishing poor and abandoned is Cornelius Agrippa, less of 
a magician than any, though the vulgar persist in regarding 
him as a more potent sorcerer than all because he was some- 
times a cynic and mystifier. What secret do these men bear 
with them to their tomb ? Why are they wondered at 
without being understood ? Why are they condemned un- 
heard ? Why are they initiates of those terrific secret sciences 
of which the Church and society are afraid ? Why are they 
acquainted with things of which others know nothing ? 
Why do they conceal what all men burn to know ? Why 
are they invested with a dread and unknown power ? The 
occult sciences ! Magic ! These words will reveal all and 
give food for further thought ! De omni re scibili et quibus- 
dam aliis. 


But what, as a fact, was this magic ? What was the 
power of these men who were at once so proud and so 
persecuted ? If they were really strong, why did they not 
overcome their enemies ? But if they were weak and foolish, 
why did people honour them by fearing them ? Does magic 
exist ? Is there an occult knowledge which is truly a power, 
which works wonders fit to be compared with the miracles 
of authorised religions? To these two palmary questions 
we make answer by an affirmation and a book. The book 
shall justify the affirmation, and the affirmation is this. 
Yes, there existed in the past, and there exists in the pre- 
sent, a potent and real magic ; yes, all that legends have said 
of it is true, but, in contrariety to what commonly happens, 
popular exaggerations are, in this case, not only beside but 
below the truth. There is indeed a formidable secret, the 
revelation of which has once already transformed the world, 
as testified in Egyptian religious tradition, symbolically 
summarised by Moses at the beginning of Genesis. This 
secret constitutes the fatal science of good and evil, and the 
consequence of its revelation is death. Moses depicts it 
under the figure of a tree which is in the centre of the 
Terrestrial Paradise, is in proximity to the tree of life and 
has a radical connection therewith ; at the foot of this tree is 
the source of the four mysterious rivers ; it is guarded by the 
sword of fire and by the four figures of the Biblical sphinx, 
the Cherubim of Ezekiel. . . . Here I must pause, and I fear 
already that I have said too much. Yes, there is one sole, uni- 
versal, and imperishable dogma, strong as the supreme reason ; 
simple, like all that is great; intelligible, like all that is 
universally and absolutely true; and this dogma has been 
the parent of all others. Yes, there is a science which 
confers on man powers apparently superhuman ; I find them 
enumerated as follows in a Hebrew manuscript of the 
sixteenth century : 

" These are the powers and privileges of the man who 
holds in his right hand the clavicles of Solomon, and in his 
left the branch of the blossoming almond. Aleph. He 


beholds God face to face, without dying, and converses 
familiarly with the seven genii who command the entire 
celestial army, n Beth. He is above all afflictions and all 
fears. J Ghimel. He reigns with all heaven and is served 
by all hell. 1 Daleth. He disposes of his own health and 
life and can equally influence that of others, n He. He 
can neither be surprised by misfortune, nor overwhelmed by 
disasters, nor conquered by his enemies. 1 Vau. He knows 
the reason of the past, present, and future. ? Dzain. He 
possesses the secret of the resurrection of the dead and the 
key of immortality. 

" Such are the seven chief privileges, and those which 
rank next are as follows : 

" n Cheth. To find the philosophical stone. B Teth. To 
enjoy the universal medicine. s lod. To be acquainted 
with the laws of perpetual motion and in a position to 
demonstrate the quadrature of the circle. 3 Caph. To 
change into gold not only all metals, but also the earth 
itself, and even the refuse of the earth. ? Lamed. To sub- 
due the most ferocious animals and be able to pronounce the 
words which paralyse and charm serpents. Mem. To 
possess the Ars Notoria which gives the universal science. 
3 Nun. To speak learnedly on all subjects, without pre- 
paration and without study. 

" These, finally, are the seven least powers of the magus 

" D Samech. To know at first sight the deep things of the 
souls of men and the mysteries of the hearts of women. 
V Gnain. To force nature to make him free at his pleasure, 
a Phe. To foresee all future events which do not depend on 
a superior free will, or on an undiscernible cause. V Tsade. 
To give at once and to all the most efficacious consolations 
and the most wholesome counsels. P Copli. To triumph over 
adversities. " Resch. To conquer love and hate. W Schin. 
To have the secret of wealth, to be always its master and 
never its slave. To know how to enjoy even poverty and never 
become abject or miserable, n Tau. Let us add to these 
three septenaries that the wise man rules the elements, stills 


tempests, cures the diseased by his touch, and raises the 
dead ! 

" At the same time, there are certain things which have 
been sealed by Solomon with his triple seal. It is enough 
that the initiates know, and as for others, whether they 
deride, doubt, or believe, whether they threaten or fear, 
what matters it to science or to us ? " 

Such are actually the issues of occult philosophy, and we 
are in a position to withstand an accusation of insanity or a 
suspicion of imposture when we affirm that all these privi- 
leges are real. To demonstrate this is the sole end of our 
work on occult philosophy. The philosophical stone, the 
universal medicine, the transmutation of metals, the quad- 
rature of the circle, and the secret of perpetual motion, are 
thus neither mystifications of science nor dreams of madness. 
They are terms which must be understood in their veritable 
sense ; they are expressions of the different applications of 
one same secret, the several characteristics of one same 
operation, which is defined in a more comprehensive 
manner under the name of the great work. Furthermore, 
there exists in nature a force which is immeasurably more 
powerful than steam, and by means of which a single man, 
who knows how to adapt and direct it, might upset and 
alter the face of the world. This force was known to the 
ancients ; it consists in an universal agent having equilibrium 
for its supreme law, while its direction is concerned im- 
mediately with the great arcanum of transcendent magic. 
By the direction of this agent it is possible to change the 
very order of the seasons ; to produce at night the pheno- 
mena of day ; to correspond instantaneously between one 
extremity of the earth and the other ; to see, like 
Apollonius, what is taking place on the other side of the 
world ; to heal or injure at a distance ; to give speech an 
universal success and reverberation. This agent, which 
barely manifests under the uncertain methods of Mesmer's 
followers, is precisely that which the adepts of the middle 
ages denominated the first matter of the great work. The 


Gnostics represented it as the fiery body of the Holy Spirit ; 
it was the object of adoration in the secret rites of the 
Sabbath and the Temple, under the hieroglyphic figure of 
Baphomet or the Androgyne of Mendes. All this will be 

Such are the secrets of occult philosophy, such is magic 
in history ; let us now glance at it as it appears in its books 
and its achievements, in its initiations and its rites. The 
key of all magical allegories is found in the tablets we have 
already mentioned, and these tablets we regard as the work 
of Hermes. About this book, which may be called the 
keystone of the whole edifice of occult science, are grouped 
innumerable legends which are either its partial translation 
or its commentary renewed endlessly under a thousand 
different forms. Sometimes these ingenious fables combine 
harmoniously into a great epic which characterises an epoch, 
though how or why is not clear to the uninitiated. Thus, the 
fabulous history of the Golden Fleece both resumes and 
veils the Hermetic and magical doctrines of Orpheus, and if 
we recur only to the mysterious poetry of Greece, it is be- 
cause the sanctuaries of Egypt and India to some extent dis- 
may us by their resources, and leave our choice embarrassed 
in the midst of such abundant wealth. We are eager, more- 
over, to reach the Thebaid at once, that dread synthesis of all 
doctrine, past, present, and future, that, so to speak, infinite 
fable, which comprehends, like the Deity of Orpheus, the two 
extremities of the cycle of human life. Extraordinary fact ! 
The seven gates of Thebes, attacked and defended by seven 
chiefs who have sworn upon the blood of victims, possess 
the same significance as the seven seals of the sacred book 
interpreted by seven genii, and assailed by a monster with 
seven heads, after being opened by a living yet immolated 
lamb, in the allegorical work of St John. The mysterious 
origin of (Edipus, found suspended from the tree of Cytheron 
like a bleeding fruit, recalls the symbols of Moses and the 
narratives of Genesis. He makes war upon his father, 
whom he slays without knowing alarming prophecy of 


the blind emancipation of reason without science ; he then 
meets with the sphinx the sphinx, that symbol of symbols, 
the eternal enigma of the vulgar, the granite pedestal of the 
science of the sages, the voracious and silent monster whose 
invariable form expresses the one dogma of the great uni- 
versal mystery. How is the tetrad changed into the duad 
and explained by the triad ? In more common but more 
emblematic terms, what is that animal which in the morn- 
ing has four feet, two at noon, and three in the evening ? 
Philosophically speaking, how does the doctrine of elemen- 
tary forces produce the dualism of Zoroaster, while it is 
summed by the triad of Pythagoras and Plato ? What is 
the ultimate reason of allegories and numbers, the final 
message of all symbolisms ? QEdipus replies with a simple 
and terrible word which destroys the sphinx and makes the 
diviner King of Thebes ; the answer to the enigma is Man ! 
. . . Unfortunate ! He has seen too much, and yet with 
insufficient clearness ; he must presently expiate his calami- 
tous and imperfect clairvoyance by a voluntary blindness, 
and then vanish in the midst of a storm, like all civilisations 
which may at any time divine the answer to the riddle of 
the sphinx without grasping its whole import and mystery. 
Everything is symbolical and transcendental in this titanic 
epic of human destinies. The two hostile brethren express 
the second part of the grand mystery divinely completed by 
the sacrifice of Antigone; then comes the last war; the 
brethren slay one another, Capaneus is destroyed by the 
lightning which he defies, Amphiaraiis is swallowed by the 
earth, and all these are so many allegories which, by their 
truth and their grandeur, astonish those who can penetrate 
their triple hieratic sense. ^Eschylus, annotated by Bal- 
lanche, gives only a weak notion concerning them, whatever 
the primeval sublimities of the Greek poet or the beauty of 
the French critic. 

The secret book of antique initiation was not unknown to 
Homer, who outlines its plan and chief figures on the shield 
of Achilles, with minute precision. But the gracious fictions 


of Homer replaced speedily in the popular memory the 
simple and abstract truths of primeval revelation. Humanity 
clung to the form and allowed the idea to be forgotten ; 
signs lost power in their multiplication ; magic also at this 
period became corrupted, and degenerated with the sorcerers 
of Thessaly into the most profane enchantments. Thejjrime 
of (Edipus brought forth its deadly fruits, and the science 
of good and evil erected evil into a sacrilegious divinity. 
Men, weary of the light, took refuge in the shadow of bodily 
substance ; the dream of the void, which is filled by God, 
soon appeared to be greater than God himself in their eyes, 
and thus hell was created. 

When, in the course of this work, we make use of the 
consecrated terms God, Heaven, and Hell, let it be thoroughly 
understood, once for all, that our meaning is as far removed 
from that which the profane attach to them as initiation is 
distant from vulgar thought. God, for us, is the AZOT of 
the sages, the efficient and final principle of the great work. 

Returning to the fable of (Edipus, the crime of the King 
of Thebes was that he failed to understand the sphinx, 
that he destroyed the scourge of Thebes without being pure 
enough to complete the expiation in the name of his people. 
The plague, in consequence, avenged speedily the death of 
the monster, and the King of Thebes, forced to abdicate, 
sacrificed himself to the terrible manes of the sphinx, more 
alive and voracious than ever when it had passed from the 
domain of form into that of idea. (Edipus divined what 
was man and he put out his own eyes because he did not 
see what was God. He divulged half of the great arcanum, 
and, to save his people, it was necessary for him to bear 
the remaining half of the terrible secret into exile and the 

After the colossal fable of (Edipus we find the gracious 
poem of Psyche, which was certainly not invented by 
Apuleius. The great magical arcanum reappears here under 
the figure of a mysterious union between a god and a weak 
mortal abandoned alone and naked on a rock. Psyche 


must remain in ignorance of the secret of her ideal royalty, 
and if she behold her husband she must lose him. Here 
Apuleius commentates and interprets Moses, but did not 
the Elohim of Israel and the gods of Apuleius both issue 
from the sanctuaries of Memphis and Thebes ? Psyche is 
the sister of Eve, or, rather, is Eve spiritualised. Both 
desire to know and lose innocence for the honour of the 
ordeal. Both deserve to go down into hell, one to bring 
back the antique box of Pandora, the other to find and to 
crush the head of the old serpent, who is the symbol of 
time and of evil. Both are guilty of the crime which must 
be expiated by the Prometheus of ancient days and the 
Lucifer of the Christian legend, the one delivered, the other 
overcome, by Hercules and by the Saviour. The great 
magical secret is, therefore, the lamp and dagger of 
Psyche, the apple of Eve, the sacred fire of Prometheus, the 
burning sceptre of Lucifer, but it is also the holy cross of 
the Eedeemer. To be acquainted with it sufficiently to 
abuse or divulge it is to deserve all sufferings ; to know it 
as one should know it, namely, to make use of and conceal 
it, is to be master of the absolute. 

Everything is contained in a single word, which consists 
of four letters ; it is the Tetragram of the Hebrews, the 
AzpT of the alchemists, the Thot of the Bohemians, or 
the Taro of the Kabbalists. This word, expressed after so 
many manners, means God for the profane, man for the 
philosophers, and imparts to the adepts the final word of 
human sciences and the key of divine power ; but he only 
can use it who understands the necessity of never revealing 
it. Had (Edipus, instead of killing the sphinx, overcome 
it, harnessed it to his chariot, and thus entered Thebes, he 
would have been king without incest, without misfortunes, 
and without exile. Had Psyche, by meekness and affection, 
persuaded Love to reveal himself, she would never have lost 
Love. Now, Love is one of the mythological images of the 
great secret and the great agent, because it at once expresses 
an action and a passion, a void and a plenitude, a shaft and 



a wound. The initiates will understand me, and, on account 
of the profane, I must not speak more clearly. 

After the marvellous Golden Ass of Apuleius, we find no 
more magical epics. Science, conquered in Alexandria by 
the fanaticism of the murderers of Hypatia, became Chris- 
tian, or, rather, concealed itself under Christian veils with 
Ammonius, Synesius, and the pseudonymous author of the 
books of Dionysius the Areopagite. In such times it was 
needful to excuse miracles by the garb of superstition and 
science by an unintelligible language. Hieroglyphic writing 
was revived ; pantacles and characters were invented to 
summarise an entire doctrine by a sign, a whole sequence 
of tendencies and revelations in a word. What was the end 
of the aspirants to knowledge ? They sought the secret of 
the great work, or the philosophical stone, or the perpetual 
motion, or the quadrature of the circle, or the universal 
medicine formulas which often saved them from persecu- 
tion and hatred by causing them to be taxed with madness, 
and all signifying one of the phases of the great magical 
secret, as we shall shew later on. This absence of epics 
continues till our Romance of the Rose ; but the rose-symbol, 
which expresses also the mysterious and magical sense of 
Dante's poem, is borrowed from the transcendent Kabbalah, 
and it is time that we should have recourse to this immense 
and concealed source of universal philosophy. 

The Bible, with all its allegories, gives expression to the 
religious knowledge of the Hebrews in only an incomplete 
and veiled manner. The book which we have mentioned, 
the hieratic characters of which we shall explain subse- 
quently, that book which William Postel names the Genesis 
of Enoch, certainly existed before Moses and the prophets, 
whose doctrine, fundamentally identical with that of the 
ancient Egyptians, had also its exotericism and its veils. 
When Moses spoke to the people, says the sacred book 
allegorically, he placed a veil over his face, and he removed 
it when addressing God; this accounts for the alleged 
Biblical absurdities which so exercised the satirical powers 


of Voltaire. The books were only written as memorials of 
tradition, and in symbols that were unintelligible for the 
profane. The Pentateuch and the poems of the prophets 
were, moreover, elementary works, alike in doctrine, ethics, 
and liturgy ; the true secret and traditional philosophy was 
not committed to writing until a later period, and under 
veils even less transparent. Thus arose a second and 
unknown Bible, or rather one which was not comprehended 
by Christians, a storehouse, so they say, of monstrous 
absurdities, for, in this case, believers, confounded in the 
same ignorance, speak the language of sceptics ; a monu- 
ment, as we affirm, which comprises all that philosophical 
genius and religious genius have ever accomplished or 
imagined in the order of the sublime; a treasure encom- 
passed by thorns ; a diamond concealed in a rude and 
opaque stone : our readers will have already guessed that 
we refer to the Talmud. How strange is the destiny of the 
Jews, those scapegoats, martyrs, and saviours of the world, a 
people full of vitality, a bold and hardy race, which perse- 
cutions have always preserved intact, because it has not 
yet accomplished its mission ! Do not our apostolical 
traditions declare that, after the decline of faith among 
the Gentiles, salvation shall again come forth out of the 
house of Jacob, and that then the crucified Jew who is 
adored by the Christians will give the empire of the world 
into the hands of God his Father ? 

On penetrating into the sanctuary of the Kabbalah one 
is seized with admiration at the sight of a doctrine so 
logical, so simple, and, at the same time, so absolute. The 
essential union of ideas and signs ; the consecration of the 
most fundamental realities by primitive characters ; the 
trinity of words, letters, and numbers ; a philosophy simple 
as the alphabet, profound and infinite as the Word; 
theorems more complete and luminous than those of 
Pythagoras ; a theology which may be summed up on the 
fingers ; an infinite which can be held in the hollow of an 
infant's hand ; ten figures and twenty-two letters, a triangle, 


a square, and a circle ; these are the entire elements of the 
Kabbalah. These are the component principles of the 
written Word, reflection of that spoken Word which created 
the world ! All truly dogmatic religions have issued from 
the Kabbalah and return therein ; whatsoever is grand or 
scientific in the religious dreams of all the illuminated, 
Jacob Boehme, Swedenborg, Saint Martin, &c., is borrowed 
from the Kabbalah ; all masonic associations owe to it their 
secrets and their symbols. The Kabbalah alone consecrates 
the alliance of universal reason and the divine Word ; it 
establishes, by the counterpoise of two forces apparently 
opposed, the eternal balance of being ; it only reconciles 
reason with faith, power with liberty, science with mystery ; 
it has the keys of the present, past, and future ! 

To become initiated into the Kabbalah, it is insufficient 
to read and to meditate upon the writings of Eeuchlin, 
G-alatinus, Kirch er, or Picus de Mirandola ; it is necessary 
to study and to understand the Hebrew writers in the 
collection of Pistorius, the Septer Jetzirah above all ; it is 
necessary also to master the great book Zohar, read atten- 
tively in the collection of 1684, entitled Kallala Denudata, 
the treatise of Kabbalistic Pneumatics, and that of the 
Revolution of Souls ; and afterwards to enter boldly into the 
luminous darkness of the whole dogmatic and allegorical 
body of the Talmud. Then we shall be in a position to 
understand William Postel, and can admit secretly that 
apart from his very premature and over-generous dreams 
about the emancipation of women, this celebrated, learned, 
illuminated man could not have been so mad as is pre- 
tended by those who have not read him. 

We have sketched rapidly the history of occult philosophy ; 
we have indicated its sources and analysed in a few words 
its principal books. This work refers only to the science, but 
magic, or, rather, magical power, is composed of two things, a 
science and a force ; without the force the science is nothing, 
or, rather, it is a danger. To give knowledge to power alone, 
such is the supreme law of initiations. Hence did the 


Great Revealer say : " The kingdom of heaven suffereth 
violence, and the violent only shall carry it away." The 
door of truth is closed like the sanctuary of a virgin; he 
must be a man who would enter. All miracles are pro- 
mised to faith, and what is faith except the audacity of a 
will which does not hesitate in the darkness, but advances 
towards the light in spite of all ordeals, and surmounting all 
obstacles ? It is unnecessary to repeat here the history of 
ancient initiations; the more dangerous and terrible they 
were, the greater was their efficacy. Hence, in those days, 
the world had men to govern and instruct it. The sacerdotal 
art and the royal art consisted above all in ordeals of 
courage, discretion, and will. It was a novitiate similar to 
that of those priests who, under the name of Jesuits, are so 
unpopular at the present day, but would govern the world, 
notwithstanding, had they a truly wise and intelligent chief. 

After passing our life in the search after the absolute in 
religion, science, and justice ; after turning in the circle of 
Faust, we have reached the primal doctrine and the first 
book of humanity. There we pause, there we have dis- 
covered the secret of human omnipotence and indefinite 
progress, the key of all symbolisms, the first and final 
doctrine, and we have come to understand what was meant 
by that expression so often made use of in the Gospel 
the Kingdom of God. 

To provide a fixed point as a fulcrum for human activity 
is to solve the problem of Archimedes by realising the 
application of his famous lever. This it is which was 
accomplished by the great initiators who have electrified 
the world, and they could not have done so except by means 
of the great and incommunicable secret. However, as 
a guarantee of its renewed youth, the symbolical phoenix 
never reappeared before the eyes of the world without 
having solemnly consumed the remains and evidences of 
his previous life. It is thus that Moses caused all those to 
perish in the desert who could have known Egypt and her 
mysteries ; thus, at Ephesus, St Paul burnt all books which 


treated of the occult sciences ; thus, finally, the French 
Kevolution, daughter of the great Johannite Orient and the 
ashes of the Templars, spoliated the churches and blas- 
phemed the allegories of the divine cultus. But all doctrines 
and all revivals proscribe magic, and condemn its mysteries 
to the flames and to oblivion. The reason is that each 
cultus or philosophy which comes into the world is a 
Benjamin of humanity which lives by the death of its 
mother ; it is because the symbolical serpent seems ever 
devouring its own tail ; it is because, as essential condition 
of existence, a void is necessary to every plenitude, space 
for every dimension, an affirmation for each negation ; it is 
the eternal realisation of the phoanix allegory. 

Two illustrious scholars have already preceded me along 
the path I am travelling, but they have, so to speak, spent 
the dark night therein. I refer to Volney and Dupuis, to 
Dupuis above all, whose immense erudition has produced 
only a negative work, for in the origin of all religions he 
has seen nothing but astronomy, taking thus the symbolic 
cycle for doctrine and the calendar for legend. He was 
deficient in one branch of knowledge, that of true magic, 
which comprises the secrets of the Kabbalah. Dupuis 
passed through the antique sanctuaries like the prophet 
Ezekiel over the plain strewn with bones, and only under- 
stood death, for want of that word which collects the virtue 
of the four winds, and can make a living people of all the 
vast ossuary, by crying to the ancient symbols : " Arise ! 
Take up a new form and walk ! " Hence the hour has 
come when we must have the boldness to attempt what no 
one has dared to perform previously. Like Julian, we 
would rebuild the temple, and in so doing we do not believe 
that we shall be belying a wisdom that we adore, which 
also Julian would himself have been worthy to adore, had 
the rancorous and fanatical doctors of his period permitted 
him to understand it. For us the temple has two pillars, on 
one of which Christianity has inscribed its name. We have, 
therefore, no wish to attack Christianity; far from it, we 


seek to explain and accomplish it. Intelligence and will have 
alternately exercised their power in the world ; religion and 
philosophy are still at war in our own days, but they must 
end by agreeing. The provisional object of Christianity was 
to establish, by obedience and faith, a supernatural or religious 
equality among men, and to immobilise intelligence by faith, 
so as to provide a fulcrum for virtue which came for the 
destruction of the aristocracy of science, or, rather, to replace 
that aristocracy already destroyed. Philosophy, on the 
contrary, has laboured to bring back men by liberty and 
reason to natural inequality, and to substitute astuteness for 
virtue by inaugurating the reign of industry. Neither of 
the two operations has proved complete and adequate, 
neither has brought men to perfection and felicity. What 
is now dreamed, almost without daring to hope for it, is an 
alliance between these two forces so long regarded as con- 
trary, and there is good ground for desiring their union, for 
these two great powers of the human soul are no more 
opposed to one another than the sex of man is opposed to 
that of woman; undoubtedly they differ, but their appar- 
ently contrary dispositions come only from their aptitude to 
meet and unite. 

" There is no less proposed, therefore, than an universal 
solution of all problems ? " 

No doubt, since we are concerned with explaining the 
philosophical stone, perpetual motion, the secret of the great 
work and of the universal medicine. We shall be accused 
of insanity, like the divine Paracelsus, or of charlatanism, 
like the great and unfortunate Agrippa. If the pyre of 
Urban Grandier be extinguished, the sullen proscriptions of 
silence and of calumny remain. We do not brave but are 
resigned to them. We have not sought ourselves the pub- 
lication of this book, and we believe that if the time be 
come to produce speech, it will be produced by us or by 
others. We shall therefore remain calm and wait. 

Our work has two parts; in the one we establish the 
Kabbalistic and magical doctrine in its entirety ; the other 


is consecrated to the cultus, that is, to ceremonial magic. 
The one is that which the ancient sages termed the clavicle, 
the other that which rural people still call the grimoire. 
The numbers and subjects of the chapters, which correspond 
in both parts, are in no sense arbitrary, and are all indicated 
in the great universal key, of which we give for the first 
time a complete and adequate explanation. Let this work 
now go its way where it wills, and become what Providence 
determines ; it is finished, and we believe it to be enduring, 
because it is strong, like all that is reasonable and con- 




1 N A 



WHEN a philosopher adopted as the basis for a new apoca- 
lypse of human wisdom the axiom : " I think, therefore I 
am," in a measure he unconsciously altered, from the stand- 
point of Christian revelation, the old conception of the 
Supreme Being. I am that I am, said the Being of beings 
of Moses. I am he who thinks, says the man of Descartes, 
and to think being to speak inwardly, this man may affirm 
like the God of St John the Evangelist : I am he in whom 
and by whom the word manifests In prindpio erat verbum. 
Now, what is a principle ? It is a groundwork of speech, it 
is a reason for the existence of the word. The essence of 
the word is in the principle ; the principle is that which is; 
intelligence is a principle which speaks. What, further, is 
intellectual light ? It is speech. What is revelation ? It 
is also speech ; being is the principle, speech is the means, 
and the plenitude or development and perfection of being is 
the end. To speak is to create. But to say : " I think, 
therefore I exist," is to argue from consequence to principle, 
and certain contradictions which have been adduced by a 
great writer, Lamennais, have abundantly proved the philo- 
sophical imperfection of this method. I am, therefore some- 
thing exists would appear to us a more primitive and 


simple foundation for experimental philosophy, I AM, 
THEREFORE BEING EXISTS. Ego sum gui sum such is the 
first revelation of God in man and of man in the world, 
while it is also the first axiom of occult philosophy. rrnN 
1>N nviK. Being is being. Hence this philosophy, having 
that which is for its principle, is in no sense hypothesis or 

Mercurius Trismegistus begins his admirable symbol, 
known under the name of the Emerald Table, by this three- 
fold affirmation : It is true, it is certain without error, it is 
of all truth. Thus, in physics, the true confirmed by ex- 
perience ; in philosophy, certitude purged from any alloy of 
error ; in the domain of religion or the infinite, absolute 
truth indicated by analogy ; such are the first necessities of 
true science, and magic only can impart these to its adepts. 

But you, before all things, who are you, thus taking this 
work in your hands and proposing to read it ? On the 
pediment of a temple consecrated by antiquity to the God 
of Light was an inscription of two words : " Know thyself." 
I impress the same counsel on every man when he seeks to 
approach science. Magic, which the men of old denominated 
the sanctum regnum, the holy kingdom, or kingdom of God, 
reynum Dei, exists only for kings and for priests. Are you 
priests ? Are you kings ? The priesthood of magic is not 
a vulgar priesthood, and its royalty enters not into compete 
tion with the princes of this world. The monarchs of 
science are the priests of truth, and their sovereignty is 
hidden from the multitude like their prayers and sacrifices. 
The kings of science are men who know the truth and the 
truth has made free, according to the specific promise given 
by the most mighty of the initiators. 

The man who is enslaved by his passions or worldly pre- 
judices can in no wise be initiated ; he must alter or he will 
never attain; hence he cannot be an adept, for the word 
signifies a person who has attained by will and by work. 
The man who loves his own opinions and fears to part with 
them, who suspects new truths, who is unprepared to doubt 


everything rather than admit anything on chance, should 
close this book ; for him it is useless and dangerous ; he will 
fail to understand it, and it will trouble him, while if he 
should divine its meaning, it will be a still greater source of 
disquietude. If you hold by anything in the world more 
than by reason, truth, and justice ; if your will be uncertain 
and vacillating, either in good or evil ; if logic alarm you, 
or the naked truth make you blush ; if you are hurt when 
accepted errors are assailed ; condemn this work straight 
away ; do not read it ; let it cease to exist for you ; but at 
the same time do not cry it down as dangerous. The secrets 
which it records will be understood by an elect few, and 
will be held back by those who understand them. Shew 
light to the birds of the night-time, and you hide their light ; 
it is the light which blinds them, and for them is more dark 
than the darkness. I shall therefore speak clearly and make 
known everything, with the firm conviction that initiates 
alone, or those who deserve initiation, will read all and 
understand in part. 

There is a true and a false science, a divine magic and 
an infernal magic in other words, one which is delusive 
and darksome ; it is our task to reveal the one and to un- 
veil the other, to distinguish the magician from the sorcerer, 
and the adept from the charlatan. The magician avails 
himself of a force which he knows, the sorcerer seeks to 
abuse a force which he does not understand. If it be 
possible in a scientific work to employ a term so vulgar and 
so discredited, then the devil gives himself to the magician 
and the sorcerer gives himself to the devil. The magician 
is the sovereign pontiff of nature, the sorcerer is her profaner 
only. The sorcerer bears the same relation to the magician 
that a superstitious and fanatical person bears to a truly 
religious man. 

Before advancing further let us tersely define magic. 
Magic is the traditional science of the secrets of nature 
which has been transmitted to us from the magi. By 
means of this science the adept becomes invested with 


a species of relative omnipotence and can operate super- 
humanly that is, after a manner which transcends the 
normal possibility of men. Thereby many celebrated hiero- 
phants, such as Mercurius Trismegistus, Osiris, Orpheus, 
Apollonius of Tyana, and others whom it might be danger- 
ous or unwise to name, came after their death to be adored 
and invoked as gods. Thereby others also, according to 
that ebb-and-flow of opinion which is responsible for the 
caprices of success, became emissaries of infernus or sus- 
pected adventurers, like the emperor Julian, Apuleius, the 
enchanter Merlin, and that arch-sorcerer, as he was termed 
in his day, the illustrious and unfortunate Cornelius 

To attain the sanctum regmim, in other words, the know- 
ledge and power of the magi, there are four indispensable 
conditions an intelligence illuminated by study, an intre- 
pidity which nothing can check, a will which nothing can 
break, and a discretion which nothing can corrupt and 
nothing intoxicate. To KNOW, TO DARE, TO WILL, TO KEEP 
SILENCE such are the four words of the magus, inscribed 
upon the four symbolical forms of the sphinx. These four 
words can be combined after four manners, and explained 
four times by one another.* 

On the first page of the Book of Hermes the adept 
is depicted with a large hat, which, if turned down, would 
conceal his entire head. One hand is extended towards 
heaven, which he seems to command with his rod, while 
the other is placed upon his breast ; before him are the chief 
symbols or instruments of science, and he has others hidden 
in a juggler's wallet. His body and arms form the letter 
Aleph, the first of the alphabet which the Jews borrowed 
from the Egyptians ; to this symbol we shall have occasion 
to recur later on. 

The magus is truly what the Hebrew Kabbalists call the 
Microprosopus, that is, the creator of the little world. The 
first of all magical sciences being the knowledge of one's self, 

* See the Tarot cards. 


so is one's own creation first of all works of science; it 
contains the others, and is the principle of the great work. 
The term, however, requires explanation. Supreme reason 
being the sole invariable and consequently imperishable 
principle what we term death being change hence the 
intelligence which cleaves closely to this principle and, in 
a manner, identifies itself therewith, does hereby make itself 
unchangeable, and, as a result, immortal. To cleave in- 
variably to reason, it will be understood that it is necessary 
to attain independence of all those forces which by their 
fatal and inevitable movement produce the alternatives of 
life and death. To know how to suffer, to forbear, and to 
die such are the first secrets which place us beyond reach 
of affliction, the desires of the flesh, and the fear of annihila- 
tion. The man who seeks and finds a glorious death has 
faith in immortality and universal humanity believes in it 
with him and for him, raising altars and statues to his 
memory in token of eternal life. 

Man becomes king of the brutes only by subduing or 
taming them ; otherwise he will be their victim or slave. 
Brutes are the type of our passions ; they are the instinctive 
forces of nature. The world is a field of battle where liberty 
struggles with inertia by the opposition of active force. 
Physical laws are millstones ; if you cannot be the miller 
you must be the grain. You are called to be king of 
the air, water, earth, and fire ; but to reign over these four 
animals of symbolism, it is necessary to conquer and en- 
chain them. He who aspires to be a sage and to know the 
great enigma of nature must be the heir and despoiler of 
the sphinx ; his the human head in order to possess speech, 
his the eagle's wings in order to scale the heights, his the 
bull's flanks in order to furrow the depths, his the lion's 
talons to make a way on the right and the left, before and 

You, therefore, who seek initiation, are you learned as 
Faust ? Are you insensible as Job ? No, is it not so ? 
But you may become equal to both if you will. Have you 


overcome the vortices of vague thoughts ? Are you without 
indecision or capriciousness ? Do you consent to pleasure 
only when you will, and do you wish for it only when you 
should ? No, is it not so ? Not invariably at least, but 
it may become so if you choose. The sphinx has not only a 
man's head, it has woman's breasts ; do you know how to 
resist feminine charms ? No, is it not so ? And you laugh 
outright in replying, vaunting your moral weakness for the 
glorification of your physical and vital force. Be it so ; I 
allow you to render this homage to the ass of Sterne or 
Apuleius. The ass has its merit, I agree ; it was consecrated 
to Priapus as was the goat to the god of Mendes. But 
take it for what it is worth, and decide whether ass or man 
shall be master. He alone can possess truly the pleasure 
of love who has conquered the love of pleasure. To be 
able and to forbear is to be twice able. Woman enchains 
you by your desires ; master your desires and you will en- 
chain her. The greatest injury that can be inflicted on a 
man is to call him a coward. Now, what is a cowardly 
person ? One who neglects his moral dignity in order to 
obey blindly the instincts of nature. As a fact, in the 
presence of danger it is natural to be afraid and seek flight ; 
why, then, is it shameful ? Because honour has erected it 
into a law that we must prefer our duty to our inclinations 
or fears. What is honour from this point of view ? It is 
universal presentience of immortality and appreciation of the 
means which can lead to it. The last trophy which man 
can win from death is to triumph over the appetite for life, 
not by despair, but by a more exalted hope, which is con- 
tained in faith, for all that is noble and honest, by the un- 
divided consent of the world. To learn self-conquest is 
therefore to learn life, and the austerities of stoicism were 
no vain parade of freedom ! To yield to the forces of 
nature is to follow the stream of collective life, and to be 
the slave of secondary causes. To resist and subdue nature 
is to make one's self a personal and imperishable life ; it is 
to break free from the vicissitudes of life and death. Every 


man who is prepared to die rather than renounce truth and 
justice is most truly living, for immortality abides in his 
soul. To find or to form such men was the end of all 
ancient initiations. Pythagoras disciplined his pupils by 
silence and all kinds of self-denial ; candidates in Egypt 
were tried by the four elements; and we know the self- 
inflicted austerities of fakirs and brahmans in India for 
attaining the kingdom of free will and divine independence. 
All macerations of asceticism are borrowed from the initia- 
tions of ancient mysteries ; they have ceased because those 
qualified for initiation, no longer finding initiators, and 
the leaders of conscience becoming in the lapse of time 
as uninstructed as the vulgar, the blind have grown weary 
of following the blind, and no one has cared to pass through 
ordeals the end of which was now only in doubt and despair ; 
for the path of light was lost. To succeed in performing 
something we must know what it is proposed to do, or at 
least must have faith in some one who does know it. But 
shall I stake my life on a venture, or follow someone at 
chance who himself knows not where he is going ? 

We must not set out rashly along the path of the trans- 
cendent sciences, but, once started, we must reach the end 
or perish. To doubt is to become a fool ; to pause is to 
fall ; to recoil is to cast one's self into an abyss. You, 
therefore, who are undertaking the study of this book, if 
you persevere with it to the close and understand it, it will 
make you either a monarch or a madman. Do what you 
will with the volume, you will be unable to despise or to 
forget it. If you are pure, it will be your light ; if strong, 
your arm ; if holy, your religion ; if wise, the rule of your 
wisdom. But if you are wicked, for you it will be an 
infernal torch ; it will lacerate your breast like a poniard ; 
it will rankle in your memory like a remorse ; it will people 
your imagination with chimeras, and will drive you through 
folly to despair. You will endeavour to laugh at it, and will 
only gnash your teeth ; this book will be the file in the fable 
which the serpent tried to bite, but it destroyed all his teeth. 



Let us now enter on the series of initiations. I have 
said that revelation is the word. As a fact, the word, or 
speech, is the veil of being and the characteristic sign of 
life. Every form is the veil of a word, because the idea 
which is the mother of the word is the sole reason for the 
existence of forms. Every figure is a character, every char- 
acter derives from and returns into a word. For this reason 
the ancient sages, of whom Trismegistus is the organ, formu- 
lated their sole dogma in these terms : " That which is 
above is like that which is below, and that which is below 
is like that which is above." In other words, the form is 
proportional to the idea ; the shadow is the measure of the 
body calculated with its relation to the luminous ray ; the 
scabbard is as deep as the sword is long ; the negation is 
in proportion to the contrary affirmation ; production is 
equal to destruction in the movement which preserves life ; 
and there is no point in infinite space which may not be 
regarded as the centre of a circle having an extending 
circumference indefinitely receding into space. Every in- 
dividuality is, therefore, indefinitely perfectible, since the 
moral order is analogous to the physical, and since we 
cannot conceive any point as unable to dilate, increase, and 
radiate in a philosophically infinite circle. What can be 
affirmed of the soul in its totality may be affirmed of each 
faculty of the soul. The intelligence and will of man are 
instruments of incalculable power and capacity. But in- 
telligence and will possess as their help-mate and instrument 
a faculty which is too imperfectly known, the omnipotence 
of which belongs exclusively to the domain of magic. I 
speak of the imagination, which the Kabbalists term the 
Diaphane, or the Translucid. Imagination, in effect, is like 
the soul's eye; therein forms are outlined and preserved; 
thereby we behold the reflections of the invisible world ; it 
is the glass of visions and the apparatus of magical life ; by 
its intervention we heal diseases, modify the seasons, drive 
death away from the living, and raise the dead to life, be- 
cause it is the imagination which exalts the will and gives 


it a hold upon the universal agent. Imagination determines 
the shape of the child in its mother's womb, and decides 
the destiny of men ; it lends wings to contagion, and directs 
the weapons of warfare. Are you exposed in battle ? 
Believe yourself to be invulnerable, like Achilles, and you 
will be so, says Paracelsus. Fear attracts bullets, but they 
are repelled by courage. It is well known that persons with 
amputated limbs feel pain in the very members which they 
possess no longer. Paracelsus operated upon living blood by 
medicating the product of a bleeding; he cured headache 
at a distance by treating hair cut from the patient. By 
the science of the imaginary unity and solidarity of all parts 
of the body, he anticipated and outstripped all the theories, 
or rather all the experiences, of our most celebrated mag- 
netisers. Hence his cures were miraculous, and to his name 
of Philip Theophrastus Bombast, he deserved the addition of 
Aureolus Paracelsus, with the further epithet of divine ! 

Imagination is the instrument of the adaptation of the 
word. Imagination applied to reason is genius. Eeason is 
one, as genius is one, in the multiplicity of its works. There 
is one principle, there is one truth, there is one reason, there 
is one absolute and universal philosophy. Whatsoever is 
subsists in unity considered as beginning, and returns into 
unity considered as end. One is in one ; that is to say, all 
is in all. Unity is the principle of numbers ; it is also the 
principle of motion, and, consequently, of life. The entire 
human body is summed up in the unity of a single organ, 
which is the brain. All religions are summed up in the 
unity of a single dogma, which is the affirmation of being 
and its equality with itself, which constitutes its mathe- 
matical value. There is only one dogma in magic, and it is 
this : The visible is the manifestation of the invisible, or, 
in other terms, the perfect word, in things appreciable and 
visible, bears an exact proportion to the things which are 
inappreciable by our senses and unseen by our eyes. The 
magus uplifts one hand towards heaven and points down 
the other to earth, and he says : " Above, immensity : Below, 


immensity still ! Immensity equals immensity." This is 
true in things seen as in things unseen. 

The first letter in the alphabet of the sacred language, 
Aleph, , represents a man extending one hand towards 
heaven and the other to earth. It is an expression of the 
active principle in everything; it is creation in heaven 
corresponding to the omnipotence of the word below. This 
letter is a pantacle in itself, that is, a character expressing 
the universal science. It is supplementary to the sacred 
signs of the Macrocosm and the Microcosm ; it explains the 
masonic double-triangle and the five-pointed blazing star ; 
for the word is one and revelation is one. By endowing 
man with reason, God gave him speech ; and revelation, 
manifold in its forms but one in its principle, consists 
entirely in the universal word, the interpreter of the 
absolute reason. This is the significance of that term so 
much misconstrued, catholicity, which, in modern hieratic 
language, means infallibility. The universal in reason is 
the absolute, and the absolute is the infallible. If absolute 
reason impelled universal society to believe irresistibly the 
utterance of a child, that child would be infallible by the 
ordination of God and of all humanity. Faith is nothing 
else but reasonable confidence in this unity of reason and in 
this universality of the word. To believe is to place con- 
fidence in that which we as yet do not know when reason 
assures us beforehand of ultimately knowing or at least 
recognising it. Absurd are the so-called philosophers who 
cry, " I will never believe in a thing which I do not know ! " 
Shallow reasoners ! If you knew, would you need to believe ? 

But must I believe on chance, and apart from reason ? 
Certainly not. Blind and haphazard belief is superstition 
and folly. We may believe in causes which reason compels 
us to admit on the evidence of effects known and appreciated 
by science. Science ! Great word and great problem ! 
What is science ? We shall answer in the second chapter 
of this book. 




SCIENCE is the absolute and complete possession of truth. 
Hence have the sages of all the centuries trembled before 
such an absolute and terrible word ; they have hesitated to 
arrogate to themselves the first privilege of divinity by 
assuming the possession of science, and have been contented, 
instead of the verb to know, with that which expresses 
cognisance, while, instead of the word science, they have 
adopted that of gnosis, which represents simply the notion 
of learning by intuition. What, in fact, does man know ? 
Nothing, and at the same time he is allowed to ignore nothing. 
Devoid of knowledge, he is called upon to know all. Now, 
knowledge supposes the duad a being who knows and an 
object known. The duad is the generator of society and of 
law ; it is also the number of the gnosis. The duad is 
unity multiplying itself in order to create, and hence in 
sacred symbolism Eve issues from the inmost bosom of 
Adam. Adam is the human tetragram, summed up in the 
mysterious Jod, type of the Kabbalistic phallus. By adding 
to this Jod the triadic name of Eve, the name of Jehova is 
formed, which is eminently the Kabbalistic and magical 
word, mrr, which the high-priest in the temple pronounced 
Jodcheva. So unity complete in the fruitfulness of the 
triad forms therewith the tetrad, which is the key of all 
numbers, of all movements, and of all forms. By a revo- 
lution about its own centre, the square produces a circle 
equal to itself, and this is the quadrature of the circle, the 
circular movement of four equal angles around the same 


" That which is above equals that which is below," says 
Hermes. Here then is the duad serving as the measure of 
unity, and the relation of equality between above and below 
forms with these the triad. The created principle is the 
ideal phallus ; the created principle is the formal cteis. 
The insertion of the vertical phallus into the horizontal cteis 
forms the stauros of the Gnostics, or the philosophical cross 
of masons. Thus, the intersection of two produces four, 
which, by its movement, defines the circle with all degrees 

K is man ; 3 is woman ; I is the principle ; 2 is the 
word ; A is the active ; B is the passive ; the monad is 
Bohas ; the duad is Jakin. In the trigrams of Fohi, unity 
is the yang and the duad is the yin. 

yang yin 

Bohas and Jakin are the names of the two symbolical pillars 
without the chief door of Solomon's Kabbalistic temple. In 
the Kabbalah these pillars explain all mysteries of an- 
tagonism, whether natural, political, or religious, and they 
explain also the procreative struggle between the man and 
the woman, for, according to the law of nature, the woman 
must resist the man, and he must entice or overcome her. 
The active principle seeks the passive principle, the plenum 
desires the void, the serpent's jaw attracts the serpent's 
tail, and in turning upon himself, he, at the same time, 
flies and pursues himself. Woman is the creation 
of man, and universal creation is the bride of the First 

When the Supreme Being became a creator, he erected a 
jod or a phallus, and to provide a place in the fulness of the 
uncreated light, it was necessary to hollow out a ctei's or 


trench of shadow equivalent to the dimension determined 
by his creative desire, and attributed by him to the ideal 
jod of the radiating light. Such is the mysterious language 
of the Kabbalists in the Talmud, and on account of vulgar 
ignorance and malignity, it is impossible for us to explain or 
simplify it further. What then, is the creation ? It is the 
mansion of the creative Word. What is the cte'is ? It is 
the mansion of the phallus. What is the nature of the 
active principle ? To diffuse. What is that of the passive ? 
To gather in and to fructify. What is man ? He who 
initiates, who bruises, who labours, who sows. What is 
woman ? She who forms, reunites, irrigates, and harvests. 
Man wages war, woman brings peace about ; man destroys 
to create, woman builds up to preserve ; man is revolution, 
woman is conciliation ; man is the father of Cain, woman 
the mother of Abel. What, moreover, is wisdom ? It is 
the agreement and union of two principles, the mildness of 
Abel directing the activity of Cain, man guided by the 
sweet inspirations of woman, debauchery conquered by 
lawful marriage, revolutionary energy softened and subdued 
by the gentleness of order and peace, pride subjugated by 
love, science acknowledging the inspirations of faith. Then 
human science becomes wise, and submits itself to the infal- 
libility of universal reason, instructed by love or universal 
charity. Then it can take the name of gnosis, because it 
knows at least that as yet it cannot boast of knowing 

The monad can only manifest by the duad ; unity 
itself and the notion of unity at once constitute two. 
The unity of the Macrocosm reveals itself by the two 
opposite points of two triangles. Human unity fulfils 
itself to right and left. Primitive man is androgynous. 
All organs of the human body are disposed in pairs, 
excepting the nose, the tongue, the umbilicus, and the 
Kabbalistic jod. Divinity, one in its essence, has 
two essential conditions as the fundamental grounds of 
its being necessity and liberty. The laws of supreme 


reason necessitate and rule liberty in God, who is of 
necessity wise and reasonable. 

To make light visible God has merely hypotheticated the 
shadow. To manifest the truth he has permitted the 
possibility of doubt. The shadow bodies forth the light, 
and the possibility of error is requisite for the temporal 
manifestation of truth. If the buckler of Satan did not 
intercept the spear of Michael, the might of the angel would 
be lost in the void or manifested by infinite destruction 
launched below from above. Did not the heel of Michael 
restrain Satan in his ascent, Satan would dethrone God, or 
rather he would lose himself in the abysses of the altitude. 
Hence Satan is needful to Michael as the pedestal to the 
statue, and Michael is necessary to Satan as the brake to 
the locomotive. In analogical and universal dynamics one 
leans only on that which resists. Furthermore, the universe 
is balanced by two forces which maintain it in equilibrium, 
the force which attracts and that which repels. They exist 
alike in physics, in philosophy, and in religion ; in physics 
they produce equilibrium, in philosophy criticism, in religion 
progressive revelation. The ancients represented this mystery 
in the conflict between Eros and Anteros, the struggle 
between Jacob and the angel, and by the equilibrium of the 
golden mountain, which gods on the one side and demons 


on the other hold bound by the symbolic serpent of India. 
It is also typified by the caduceus of Hermanubis, by the two 
cherubim of the ark, by the twofold sphinx of the chariot of 
Osiris, and by the two seraphim, respectively black and 
white. Its scientific reality is demonstrated by the pheno- 
mena of polarity, and by the universal law of sympathies 
or antipathies. 

The undiscerning disciples of Zoroaster divided the duad 
without referring it to unity, thus separating the pillars of 
the temple, and endeavouring to halve God. Conceive the 
absolute as two, and you must immediately conceive it as 
three to recover the unity principle. For this reason, the 
material elements, analogous to the divine elements, are 
understood firstly as four, explained as two, and exist 
ultimately as three. 

Eevelation is the duad ; every word is double, and sup- 
poses two. The ethic which results from revelation is 
founded on antagonism, which results from the duad. 
Spirit and form attract and repel one another, like sign 
and idea, fiction and truth. Supreme reason necessitates 
dogma when communicating to finite intelligences, and 
dogma, by its passage from the domain of ideas to that 
of forms, participates in two worlds, and has inevitably two 
senses speaking in succession or simultaneously, that is, to 
the spirit and the flesh. So are there two forces in the 
moral region, one which assaults and one which curbs and 
expiates. They are represented in the mythos of Genesis 
by the typical personalities of Cain and Abel. Abel 
oppresses Cain by reason of his moral superiority ; Cain 
to get free immortalises his brother by slaying him, and 
becomes the victim of his own crime. Cain could not suffer 
the life of Abel, and the blood of Abel suffers not the sleep 
of Cain. In the Gospel the type of Cain is replaced by 
that of the Prodigal Son, whom his father fully forgives 
because he returns after having endured much. 

There is mercy and there is justice in God ; to the just 
He dispenses justice and to sinners mercy. In the soul of 


the world, which is the universal agent, there is a current 
of love and a current of wrath. This ambient and all- 
penetrating fluid ; this ray loosened from the sun's splendour, 
and fixed by the weight of the atmosphere and the power of 
central attraction ; this body of the Holy Spirit, which we 
term the universal agent, while it was typified by the ancients 
under the symbol of a serpent devouring his tail ; this 
electro-magnetic ether, this vital and luminous caloric, is 
depicted in archaic monuments by the girdle of Isis, twice- 
folded in a love-knot round two poles, as well as by the 
serpent devouring his own tail, emblematic of prudence and 
of Saturn. Motion and life consist in the extreme tension 
of two forces. " I would thou wert cold or hot," said the 
Master. As a fact, a great sinner is more really alive than is 
a tepid, effeminate man, and the fulness of his return to virtue 
will be in proportion to the extent of his errors. She who 
is destined to crush the serpent's head is intelligence, which 
ever rises above the stream of blind forces. The Kabbalists 
call her the virgin of the sea, whose dripping feet the in- 
fernal dragon, stupefied by delight, crawls forward to lick 
with his fiery tongues. These are the hieratic mysteries of 
the duad. But there is one, and the last of all, which must 
not be made known, the reason, according to Hermes Tris- 
megistus, being the malcomprehension of the vulgar, who 
would ascribe to the necessities of science the immoral 
aspect of blind fatality. " By the fear of the unknown 
must the crowd be restrained," he observes in another 
place, and Christ also said : " Cast not your pearls before 
swine, lest, trampling them under their feet, they turn and 
rend you." The tree of the knowledge of good and evil, of 
which the fruits are death, is the type of this hieratic secret 
of the duad, which could only be misconstrued if divulged, 
and would lead commonly to the unholy denial of free will, 
which is the principle of moral life. It is hence in the 
essence of things that the revelation of this secret means 
death, and it is not at the same time the great secret 
of magic ; but the arcanum of the duad leads up to that 


of the tetrad, or more correctly proceeds therefrom, and 
is resolved by the triad, which contains the word of the 
enigma propounded by the sphinx, as it was required 
to have been found in order to save the life, atone for 
the unconscious crime, and establish the Kingdom of 

In the hieroglyphic work of Hermes, the Tarot, called also 
the book of Thoth, the duad is represented either by the 
horns of Isis, having her head veiled and an open book 
partially concealed under her mantle, or otherwise by a 
sovereign lady, Juno, the Greek goddess, having one hand 
uplifted towards heaven and the other pointed to earth, as 
if formulating by this gesture the one and twofold dogma 
which is the foundation of magic, and begins the marvellous 
symbols of the Emerald Table of Hermes. In the Apoca- 
lypse of St John there is a reference to two witnesses or 
martyrs on whom prophetic tradition confers the names of 
Elias and Enoch Elias, man of faith, enthusiasm, miracle ; 
Enoch one with him who is called Hermes by the Egyptians, 
honoured by the Phoenicians as Cadmus, author of the 
sacred alphabet, and the universal key to the initiations of 
the Logos, father of the Kabbalah, he who, according to the 
sacred allegories, did not die like other men, but was trans- 
ported to heaven, to return at the end of time. Much the 
same statement is made of St John himself, who recovered 
and explained in his Apocalypse the symbolism of the word 
of Enoch. This resurrection of St John and Enoch, ex- 
pected at the close of the ages of ignorance, will be the 
restitution of their doctrine by the comprehension of the 
Kabbalistic keys which unlock the temple of unity and 
universal philosophy, too long occult, and reserved solely for 
the elect, who perish at the hands of the world. 

But we have said that the reproduction of the monad by 
the duad leads of necessity to the conception and dogma of 
the triad, so we come now to this great number, which is 
the fulness and perfect word of unity. 


3 3 C 



THE perfect word is the triad, because it supposes an in- 
telligent principle, a speaking principle, and a principle 
spoken. The absolute, revealing itself by speech, endows 
this speech with a sense equivalent to itself, and in the 
understanding thereof creates itself a third time. Thus, also, 
the sun manifests itself by its light, and proves or makes 
this manifestation efficacious by heat. 

The triad is traced in space by the heavenly zenith, the 
infinite height, connected with east and west by two straight 
diverging lines. With this visible triangle reason compares 
another which is invisible, but is assumed to be equal in 
dimension ; the abyss is its apex and its reversed base is 
parallel to the horizontal line stretching from east to west. 
These two triangles, combined in a single figure, which is 
the six-pointed star, form the sacred symbol of Solomon's 
seal, the resplendent star of the Macrocosm. The notion 
of the infinite and the absolute is expressed by this sign, 
which is the grand pantacle that is to say, the most 
simple and complete abridgment of the science of all 

Grammar itself attributes three persons to the verb. The 
first is that which speaks, the second that which is spoken 
to, and the third the object. In creating, the Infinite 
Prince speaks to himself of himself. Such is the explana- 
tion of the triad and the origin of the dogma of the Trinity. 
The magical dogma is also one in three and three in one. 
That which is above is like or equal to that which is below. 
Thus, two things which resemble one another and the word 
which signifies their resemblance make three. The triad 
is the universal dogma. In magic principle, realisation, 


adaptation ; in alchemy azoth, incorporation, transmuta- 
tion ; in theology God, incarnation, redemption ; in the 
human soul thought, love, and action ; in the family 
father, mother, and child. The triad is the end and 
supreme expression of love ; we seek one another as two 
only to become three. 

There are three intelligible worlds which correspond one 
with another by hierarchic analogy ; the natural or physical, 
the spiritual or metaphysical, and the divine or religious 
worlds. From this principle follows the hierarchy of spirits, 
divided into three orders, and again subdivided by the triad 
in each of these three orders. 

All these revelations are logical deductions from the first 
mathematical notions of being and number. Unity must 
multiply itself in order to become active. An indivisible,, 
motionless, and sterile principle would be unity dead and 
incomprehensible. Were God only one He would never be 
creator or father. Were he two there would be antagonism 
or division in the infinite, which would mean the division 
also or death of all possible things. He is therefore three 
for the creation by Himself and in His image of the infinite 
multitude of beings and numbers. So is He truly one in 
Himself and triple in our conception, which also brings us 
to behold him as triple in Himself and one in our intelli- 
gence and our love. This is a mystery for the faithful, and 
a logical necessity for the initiate into the absolute and real 

The Word manifested by life is realisation or incarnation. 
The life of the Word accomplishing its cyclic movement is 
adaptation or redemption. This triple dogma was known 
in all sanctuaries illuminated by the tradition of the sages. 
Do you wish to ascertain which is the true religion ? Seek 
that which realises most in the divine order, which humanises 
God and makes man divine, which preserves the triadic 
dogma intact, which clothes the Word with flesh by making 
God manifest to the hands and eyes of the most ignorant, 
which finally is by its doctrine suitable to all and can adapt 


itself to all the religion which is hierarchic and 
having allegories and images for children, an exalted philo- 
sophy for grown men, sublime hopes and sweet consolations 
for the old. 

The primeval sages, when seeking the First of Causes, 
beheld good and evil in the world; they considered the 
shadow and the light ; they compared winter with spring, 
age with youth, life with death, and their conclusion was 
this : The First Cause is beneficent and severe ; it gives 
and takes away life. Then are there two contrary principles, 
the one good and the other evil, exclaimed the disciples of 
Manes. No, the two principles of universal equilibrium are 
not contrary, although contrasted in appearance, for a singular 
wisdom opposes one to another. Good is on the right, evil 
on the left, but the supreme excellence is above both, 
applying evil to the victory of good and good to the 
amendment of evil. 

The principle of harmony is in unity, and it is this which 
imparts such power to the uneven number in magic. Now, 
the most perfect of the odd numbers is three, because it is 
the trilogy of unity. In the trigrams of Fohi, the superior 
triad is composed of three yang, or masculine figures, be- 
cause nothing passive can be admitted into the idea of God, 
considered as the principle of production in the three worlds. 
For the same reason, the Christian trinity by no means 
permits the personification of the mother, who is implicitly 
included in that of the son. For the same reason, also, it 
is contrary to the laws of hieratic and orthodox symbology 
to personify the Holy Ghost under the form of a woman. 
Woman comes forth from man as nature comes forth from 
God ; so Christ ascends Himself to heaven, and assumes the 
Virgin Mother : we speak of the ascension of the Saviour, 
and the assumption of the Mother of God. God, considered 
as Father, has nature for his daughter ; as Son, He has the 
Virgin for His mother and the Church for His bride ; as 
Holy Spirit, He regenerates and fructifies humanity. Hence, 
in the trigrams of Fohi, the three inferior yin correspond 


to the three superior yang, for these trigrams constitute a 
pantacle like that of the two triangles of Solomon, but 
with a triadic interpretation of the six points of the blazing 

Dogma is only divine inasmuch as it is truly human 
that is to say, in so far as it sums up the highest reason of 
humanity; so also the Master, whom we term the Man- 
God, called Himself the Son of Man. Eevelation is the 
expression of belief accepted and formulated by universal 
reason in the human word, on which account it is said that 
the divinity is human and the humanity divine in the Man- 
God. We affirm all this philosophically, not theologically, 
without infringing in any way on the teaching of the 
Church, which condemns, and must always condemn, 
magic. Paracelsus and Agrippa did not set up altar 
against altar, but bowed to the ruling religion of their 
time ; to the elect of science, the things of science ; to 
the faithful, the things of faith. 

In his hymn to the royal Sun, the Emperor Julian gives 
a theory of the triad which is almost identical with that of 
the illuminated Swedenborg. The sun of the divine world 
is the infinite, spiritual, and uncreated light, which is 
verbalised, so to speak, in the philosophical world, and 
becomes the fountain of souls and of truth ; then it 
incorporates and becomes visible light in the sun of the 
third world, the central sun of our suns, of which the fixed 
stars are the ever-living sparkles. The Kabbalists compare 
the spirit to a substance which remains fluid in the divine 
medium, and under the influence of the essential light, its 
exterior, however, becoming solidified, like wax, when ex- 
posed to the air in the colder realms of reasoning or of 
visible forms. These shells, envelopes petrified or carni- 
fied, were such an expression possible, are the source of 


errors or of evil which connect with the heaviness and 
hardness of the animal envelopes. In the book " Zohar," 
and in that of the " Eevolution of Souls," perverse spirits 
or evil demons are never named otherwise than as shells 
cortices. The cortices of the world of spirits are transparent, 
while those of the material world are opaque. Bodies are 
only temporary shells, whence souls have to be liberated ; 
but those which in this life obey the body compose for 
themselves an interior body or fluidic shell, which, after 
death, becomes their prison-house and torment, until the 
time arrives when they succeed in dissolving it in the 
warmth of the divine light, towards which, however, the 
burden of their grossness hinders them from ascending. 
Indeed, they can do so only after infinite struggles, and 
by the mediation of the just, who stretch forth their hands 
towards them. During the whole period of the process 
they are devoured by the interior activity of the captive 
spirit, as in a burning furnace. Those who attain the 
pyre of expiation burn themselves thereon, like Hercules 
upon Mount Etna, and so are delivered from their sufferings, 
but the courage of the majority fails before this ordeal, 
which seems to them a second death more appalling than 
the first, and so they remain in hell, which is, rightly and 
actually, eternal ; but therein souls are never precipitated, 
nor are they ever retained despite themselves. 

The three worlds correspond together by means of the 
thirty-two paths of light which are the steps of the sacred 
ladder ; every true thought corresponds to a divine grace in 
heaven and a good work on earth ; every grace of God 
manifests a truth, and produces one or many acts ; recipro- 
cally, every act affects a truth or falsehood in the heavens, 
a grace or a punishment. When a man pronounces the 
tetragram say, the Kabbalists the nine heavens sustain 
a shock, and then all spirits cry out one upon another: 
" Who is it thus disturbing the kingdom of heaven ? " 
Then does the earth communicate unto the first heaven 
the sins of the rash being who takes the Eternal Name 


in vain, and the accusing word is transmitted from 
circle to circle, from star to star, and from hierarchy to 

Every speech possesses three senses, every act has a 
triple bearing, every form a triple idea, for the absolute 
corresponds from world to world by its forms. Every de- 
termination of human will modifies nature, affects philo- 
sophy, and is written in heaven. There are therefore two 
fatalities, the one resulting from the Uncreated Will in its 
accord with wisdom, the other from created wills according 
with the necessity of secondary causes in their correspondence 
with the First Cause. There is hence nothing indifferent in 
life, and our apparently most simple resolutions frequently 
determine an incalculable series of benefits or evils, above 
all in the affinities of our diaphane with the great magical 
agent, as we shall explain elsewhere. 

The triad, being the fundamental principle of the whole 
Kabbalah, or sacred tradition of our fathers, was necessarily 
the fundamental dogma of Christianity, the apparent dualism 
of which it explains by the intervention of a harmonious 
and all-powerful unity. Christ did not put his teaching 
into writing, and only revealed it in secret to his favoured 
disciple, the one kabbalist, and he a great kabbalist, among 
the apostles. So is the apocalypse the book of the gnosis 
or secret doctrine of the first Christians, the key of which 
doctrine is indicated by an occult versicle of the Lord's 
Prayer, which the Vulgate leaves untranslated, while in the 
Greek rite, which preserves the traditions of St John, the 
priests only are permitted to pronounce it. This versicle, 
completely kabbalistic, is found in the text of the Gospel 
according to St Matthew, and in several Hebrew copies. 
The sacred word Malchuth substituted for Kether, which is 
its kabbalistic correspondent, and the balance of Geburah 
and Chesed, repeating itself in the circles or heavens called 
eons by the Gnostics, provide the keystone of the whole 
Christian temple in this occult versicle. It has been re- 
tained by Protestants in their New Testament, without their 



recovering its lofty and wonderful meaning, which would 
have unveiled to them all the mysteries of the apocalypse. 
But it is a tradition in the Church that the manifestation 
of these mysteries is held over to the last times. 

Malchuth, based upon Geburah and Chesed, is the temple 
of Solomon having Jakin and Bohas for its pillars ; it is the 
adamic doctrine founded, for the one part, on the resigna- 
tion of Abel and, for the other, on the labours and self- 
reproach of Cain ; it is the equilibrium of being established 
on necessity and liberty, stability and motion ; it is the 
demonstration of the universal lever sought in vain by 
Archimedes. A scholar whose whole talents were employed 
in being obscure, who died without seeking to be understood, 
resolved this supreme equation, discovered by him in the 
Kabbalah, and was in dread of its source transpiring if he 
expressed himself more clearly. We have seen one of his 
disciples and admirers most indignant, perhaps in good faith, 
at the suggestion that his master was a Kabbalist, but we 
can state notwithstanding, to the glory of the same learned 
man, that his researches have appreciably shortened our 
work in the occult sciences, and that the key of the trans- 
cendent Kabbalah above all, indicated in the arcane versicle 
recently cited, has been skilfully applied to an absolute 
reform of all the sciences in the books of Hoan^ Wronski. 

The secret virtue of the gospels is therefore contained 
in three words, and these three words have established 
three dogmas and three hierarchies. All science reposes 
upon three principles, as the syllogism upon three terms. 
There are also three distinct classes, or three original 
and natural ranks, among men, who are called to advance 
from the lower to the higher. The Jews term these 
three series or degrees in the progress of spirits, Asiah, 
Jetzirah, and Briah. The Gnostics, who were Christian 
Kabbalists, called them Hyle, Psyche, and Gnosis; by 
the Jews the supreme circle was named Atziluth, and by the 
Gnostics Pleroma. In the tetragram, the triad, taken at the 
beginning of the Word, expresses the divine copulation ; 


taken at the end, it expresses the female and maternity. 
Eve has a name of three letters, but the primitive Adam is 
signified simply by the letter Jod, whence Jehovah should 
be pronounced Jeva, and this point takes us to the great 
and supreme mystery of magic, embodied in the tetrad. 

4 n D 


IN nature there are two forces producing equilibrium, and 
these three constitute a single law. Here, then, is the triad 
resumed in unity, and by adding the conception of unity to 
that of the triad we are brought to the tetrad, the first 
square and perfect number, the source of all numerical com- 
binations and the principle of all forms. Affirmation, nega- 
tion, discussion, solution, such are the four philosophical 
operations of the human mind. Discussion conciliates 
negation with affirmation by rendering them necessary to 
each other. In the same way, the philosophical triad, 
emanating from the antagonism of the duad, is completed by 
the tetrad, the four-square ground of all truth. According 
to the consecrated dogma, there are three persons in God, 
and these three constitute only one Deity. Three and one 
provide the conception of four, because unity is required 
to explain the three. Hence, in almost all languages, the 
name of God consists of four letters, and in Hebrew these 
four are really three, one of them being repeated twice, that 
which expresses the Word and the creation of the Word. 

Two affirmations make two corresponding denials either 
possible or necessary. Being is declared, nothing is not. 
The affirmation as Word produces affirmation as realisation 


or incarnation of the Word, and each of these affirmations 
corresponds to the denial of its opposite. Thus, in the 
opinion of the kabbalists, the name of the demon or of evil 
is composed of the same letters as the name of God or good- 
ness, but spelt backwards. This evil is the last reflection 
or imperfect mirage of light in shadow. But all which 
exists, whether of good or evil, in light or darkness, exists 
and manifests by the tetrad. The affirmation of unity sup- 
poses the number four, unless it turns in unity itself as in a 
vicious circle. So also the triad, as we have already ob- 
served, is explained by the duad and resolved by the tetrad, 
which is the squared unity of even numbers and the quad- 
rangular base of the cube, unity of construction, of solidity, 
and of measure. 

The kabbalistic tetragram, Jodheva, expresses God in 
humanity and humanity in God. The four astronomical 
cardinal points are, relatively to us, the yea and the nay of 
light east and west and the yea and nay of warmth 
south and north. As we have already said, according to the 
sole dogma of the Kabbalah, that which is in visible nature 
reveals that which is in the domain of invisible nature, or 
secondary causes are in strict proportion and analogous to 
the manifestations of the First Cause. So is this First 
Cause invariably revealed by the cross that unity made up 
of two, that key to the mysteries of India and Egypt, the 
Tau of the patriarchs, the divine sign of Osiris, the Stauros 
of the Gnostics, the keystone of the temple, the symbol of 
occult masonry ; the cross, central point of the junction of 
the right angles of two infinite triangles ; the cross, which 
in the French language seems to be the first root and funda- 
mental substantive of the verb to believe and the verb to 
grow, thus combining the conceptions of science, religion, 
and progress. 

The great magic agent manifests by four kinds of pheno- 
mena, and has been subjected to the experiments of profane 
science under four names caloric, light, electricity, magnet- 
ism. It has also received the names of Tetragram, Inri,. 


Azoth, Ether, Od, Magnetic Fluid, Soul of the Earth, Luci- 
fer, &c. The great magic agent is the fourth emanation of 
the life-principle, of which the sun is the third form see 
the initiates of the school of Alexandria and the dogma of 
Hermes Trismegistus. In this way the eye of the world, as 
the ancients called it, is the mirage of the reflection of God, 
and the soul of the earth is a permanent glance of the sun 
which the earth conceives and guards by impregnation. The 
moon concurs in this impregnation of the earth by reflecting 
a solar image during the night, so that Hermes was right 
when he said of the great agent : " The sun is its father, the 
moon its mother." Then he adds : " The wind has borne it 
in the belly thereof," because the atmosphere is the recipient, 
and, as it were, the crucible of the solar rays, by means of 
which there forms that living image of the sun which pene- 
trates the whole earth, fructifies it, and determines all that 
is produced at its surface by its emanations and permanent 
currents, analogous to those of the sun itself. This solar 
agent subsists by two contrary forces one of attraction and 
one of projection, whence Hermes says that it ascends and 
descends eternally. The force of attraction is always fixed 
at the centre of bodies, that of projection in their outlines or 
at their surface. By this dual force all is created and all 
preserved. Its motion is a rolling up and an unrolling 
which is successive and indefinite, or, rather, simultaneous 
and perpetual, by spirals of opposite movements which never 
meet. It is the same movement as that of the sun, which 
attracts and repels at once all the planets of its system. 
To be acquainted with the movement of this terrestrial sun in 
such a manner as to be able to take advantage of its currents 
and direct them, is to have accomplished the great work and 
to be master of the world. Armed with such a force you 
may make yourself adored; the crowd will believe you are God. 
The absolute secret of this direction has been in the 
possession of certain men, and can yet be discovered. It is 
the great magical arcanum, depending on an incommunicable 
axiom and on an instrument which is the great and unique 



athanor of the highest grade of Hermetists. The incommuni- 
cable axiom is kabbalistically enclosed in the four letters of 
the tetragram arranged in the following manner : 

in the letters of the words AZOTH and INEl written kab- 
balistically ; and in the monogram of Christ as embroidered 
on the labarum, which the Kabbalist Postel interprets by 
the word EOTA, whence the adepts have formed their Taro or 
Tarot, by the repetition of the first letter, thus indicating the 
circle, and suggesting that the word is put backwards. All 
magical science is comprised in the knowledge of this secret. 
To know it and have the courage to use it is human omnipo- 
tence ; to reveal it to a profane person is to lose it ; to reveal 
it even to a disciple is to abdicate in favour of that disciple, 
who, henceforward, possesses the right of life and death over 
his master I am speaking from the magical standpoint 
and will certainly slay him for fear of dying himself. But 
this has nothing in common with deeds qualified as murder 
in criminal legislation ; the practical philosophy which is the 
basis and point of departure for our laws does not recognise 
the facts of bewitchment and of occult influences. We 
touch here upon extraordinary revelations, and are prepared 


for the unbelief and derision of incredulous fanaticism ; 
voltairean religion has also its fanatics, pace the great shades 
who must now be lurking sullenly in the vaults of the 
Pantheon, while Catholicism, strong ever in its practices and 
prestige, chants the office overhead. 

The perfect word, that which is adequate to the thought 
which it expresses, always virtually contains or supposes a 
tetrad: the idea, with its three necessary and correlated 
forms, then the image of the thing expressed, with the three 
terms of the judgment which qualifies it. When I say : 
" Being exists," I affirm implicitly that the void is non- 
existent. A height, a breadth which the height sub-divides 
longitudinally, a depth separated from the height by the 
intersection of the breadth, such is the natural tetrad com- 
posed of two lines at right angles one to another. Nature 
also has four motions produced by two forces which sustain 
each other by their tendency in an opposite direction. Now, 
the law which rules bodies is analogous to that which governs 
minds, and that which governs minds is the very manifesta- 
tion of God's secret that is to say, of the mystery of the 
creation. Imagine a watch having two parallel springs, with 
an engagement which makes them work in an opposite direc- 
tion so that the one in unwinding winds up the other. In 
this way, the watch will wind up itself, and you will have 
discovered perpetual motion. The engagement should 
be at two ends and of extreme accuracy. Is this beyond 
attainment ? We think not. But when it is found out the 
inventor will understand by analogy all the secrets of nature 
progress in direct proportion to the resistance. The absolute 
movement of life is thus the perpetual consequence of two 
contrary tendencies which are never opposed. When one 
seems to yield to the other, it is a spring which is winding 
up, and you may expect a reaction, the moment and 
characteristics of which it is quite possible to foresee and 
determine. Hence at the period of the most extreme Chris- 
tian fervour was the reign of ANTICHRIST known and pre- 
dicted. But Antichrist will prepare and determine the 


second advent and final triumph of the Man-God. This 
again is a vigorous and kabbalistical conclusion contained 
in the Gospel premises. Hence the Christian prophecy com- 
prises a fourfold revelation : 1. Fall of the old world and 
triumph of the Gospel under the first advent; 2. Great 
apostasy and coming of Antichrist; 3. Fall of Antichrist 
and recurrence to Christian ideas ; 4. Definitive triumph of 
the Gospel, or Second Advent, designated under the name of 
the Last Judgment. This fourfold prophecy contains, as 
will be seen, two affirmations and two negations, the idea 
of two ruins or universal deaths and of two resurrections ; 
for to every conception which appears upon the social 
horizon an east and a west, a zenith and a nadir, may be 
ascribed without fear of error. Thus is the philosophical 
cross the key of prophecy, and all gates of science may be 
opened with the pantacle of Ezekiel, the centre of which is 
a star formed by the interlacement of two crosses. 

Does not human life present itself also under these four 
phases or successive transformations birth, life, death, im- 
mortality ? And remark here that the immortality of the 
soul, necessitated as a complement of the tetrad, is kab- 
balistically proved by analogy, which is the sole dogma of 
truly universal religion, as it is the key of science and the 
universal law of nature. As a fact, death can be no more 
an absolute end than birth is a real beginning. Birth 
proves the pre-existence of the human being, since nothing 
is produced from nothing, and death proves immortality, 
since being can no more cease to be being than nothingness 
can cease to be nothingness. Being and nothingness are 


two absolutely irreconcileable ideas, with this difference, that 
the idea of nothingness, which is altogether negative, issues 
from the idea itself of being, whence nothingness cannot 
even be understood as an absolute negation, whilst the 
notion of being can never be referred to that of nothingness, 
and still less can it come forth therefrom. To say that the 
world has been produced out of nothing is to advance a 
monstrous absurdity. All that is proceeds from what has 
been, and consequently nothing that is can ever more cease 
to be. The succession of forms is produced by the alterna- 
tives of movement ; they are the phenomena of life which 
replace one another without destroying themselves. All 
things change ; nothing perishes. The sun does not die 
when it vanishes from the horizon ; even the most fluidic 
forms are immortal, subsisting always in the permanence of 
their raison d'etre, which is the combination of the light 
with the aggregated potences of the molecules of the first 
substance. Hence they are preserved in the astral fluid, 
and can be evoked and reproduced according to the will of 
the sage, as we shall see when treating of second sight and 
the evocation of memories in necromancy or other magical 
works. We shall return to the great magical agent in the 
fourth chapter of the Ritual, where we shall complete our 
indications of the characteristics of the great arcanum, and 
of the means of recovering this tremendous power. 

Here let us add some words about the four magical 
elements and elementary spirits. The magical elements are : 
in alchemy, salt, sulphur, mercury, and azoth ; in Kabbalah, 
the macroprosopus, the microprosopus, and the two mothers ; 
in hieroglyphics, the man, eagle, lion, and bull ; in old 
physics, according to vulgar names and notions, air, water, 
earth, and fire. But in magical science we know that water 
is not ordinary water, fire is not simply fire, &c. These 
expressions conceal a more recondite meaning. Modern 
science has decomposed the four elements of the ancients, 
and reduced them to a number of so-called simple bodies. 
That which is simple, however, is the primitive substance 



properly so-called; there is therefore only one material 
element, which always manifests by the tetrad in its forms. 
We shall therefore preserve the wise distinction of element- 
ary appearances admitted by the ancients, and shall recog- 
nise air, fire, earth, and water as the four positive and visible 
elements of magic. 

The subtle and the gross, the swift and slow dissolvent, 
or the instruments of heat and cold, constitute, in occult 
physics, the two positive and negative principles of the 
tetrad, and should be thus tabulated : 





i Man. 


Thus, air and earth represent the male principle ; fire and 
water are referable to the female principle, since the philo- 
sophical cross of pantacles, as already affirmed, is a primitive 
and elementary hieroglyph of the lingam of the gymno- 
sophists. To these four elementary forms correspond the 
four following philosophical ideas Spirit, Matter, Motion, 
Rest. As a fact, all science is comprised in the understand- 
ing of these four things, which alchemy has reduced to three 
the Absolute, the Fixed, and the Volatile referred by 
the Kabbalah to the essential idea of God, who is absolute 
reason, necessity, and liberty, a threefold notion expressed 
in the occult books of the Hebrews. Under the names of 

n their power to 
bh. To discover 



. ne world ; of 
Kether, Chochmah, and Binah for the divi^ wQrld . and 

Tiphereth, Chesed, and Geburah in the mor worldj ^hich, 
of Jesod, Hod, and Netsah in the physical ie idea of th j 
together with the moral, is contained in t| e tenth chapter 
Kingdom or Malchuth, we shall explain in tr 
this theogony as rational as it is sublime. mancipation b y 

Now, created spirits, being called to e^ ege four 
ordeal, are placed from their birth between t 
two positive and two negative, and have it i 
affirm or deny good, to choose life or deaf^ e 
the fixed point, that is, the fixed centre of^ ve . ^~ - niti " a i 
first problem which is given them to resc ^ begin by 
conquest must be that of their own libert^'^ sQuth . gome 
being drawn, some to the north, others to gQ far ag ^ are 
to the right, others to the left ; and in ag(m nQr can they 
not free, they cannot have the use of re g ^^ unemanci . 
take flesh otherwise than in animal form! are thoge which the 
pated spirits, slaves of the four elements/ ^ people the 
kabbalists call elementary daimons, aj gtate of servitude . 
elements which correspond to their I therefore really 
Sylphs, undines, gnomes, and salaman^ & ^ ^^ incar- 
exist, some wandering and seeking izwaT vicious and i mpe r- 
nate and living on this earth. These i. fc ^ ^ fifteenth 
feet men. We shall return to this ~ 

chapter, which treats of enchantments which the andentg 
That is also an occult tradition P affeg ^ the worMj 
were led to admit the existence of ffV. that thege ageg 
only it was not made known to the ^ four geagong of 
were successive and were renewed, K dj and it is yet to 
the year. Thus, the golden age hasl - rifc of prophecv> and 
come. This, however, belongs to thT wMch ig concerned 
we shall speak of it in the ninth dj we nQW add the idea of 
with the initiate and the seer If ^ and separate i v> 
unity to the tetrad we shall have and anal is> the god 
the conceptions of the divine ByntH^ Here the doctrine 
of the initiates and that of the pr<; frQm the domain of the 
becomes more popular, and passer rveneg 
abstract ; the grand hierophant irf 





HEREUNTO we have 

arid and abstract P sed the ma ^ lcal d S ma in its more 
we can proclaim woi ses; n W enchantments ^gin; now 
The pentagram sio- n i rs and reveal the most secret thin g s - 
the elements and by S the domination of the mind over 
the air, the spirits oi is sign are enchained the demons of 
ghosts of earth Equ re ' the P hantoms of the water > and 
posed, you may beholcf d Wlth this si g n > and suitabl y dis ~ 
that faculty which is he mfimte throu g h the medium of 
ministered unto by le-i 6 the soul>s e ^ e ' and y ou wil1 be 

And now, in the fint" f ^ and ^ f fiendS< 
ciples. There is no i^ CQ> let US establlsh certain P rin - 
many degrees of perfec' sible W rM; there are> however ' 

coarse and, as it were, ' m in ^?' Th ' ^ iS ^ e 
' le perishable cortex of the soul. 


The soul can perceive of itself, and independently of the 
mediation of the physical organs, by means of its sensibility 
and its diaphane, the things, both spiritual and corporal, 
which are existent in the universe. Spiritual and corporal 
are simply terms which express the degrees of tenuity or 
density in substance. What is called the imagination 
within us is only the soul's inherent faculty of assimilating 
the images and reflections contained in the living light, 
which is the great magnetic agent. These images and 
reflections are revelations when science intervenes to reveal 
us their body or light. The man of genius differs from the 
dreamer and the fool in this only, that his creations are 
analogous to truth, while those of the fool and the dreamer 
are lost reflections and bewrayed images. Hence, for the 
wise man, to imagine is to see, as, for the magician, to speak 
is to create. Therefore, by means of the imagination, 
demons and spirits can be beheld really and in truth ; but 
the imagination of the adept is diaphanous, whilst that of 
the crowd is opaque ; the light of truth traverses the one as 
ordinary light passes through a transparent casement, and is 
refracted by the other as when the ordinary light falls upon 
a vitreous block full of scoria and foreign matter. That 
which most contributes to the errors of the vulgar is the 
reflection of depraved imaginations one in the other. But the 
seer, by a positive science, knows that what he imagines is true, 
and the event invariably confirms his vision. We shall state 
in the Eitual after what manner this lucidity can be acquired. 
It is by means of this light that static visionaries place 
themselves in communication with all worlds, as so fre- 
quently occurred to Swedenborg, who, notwithstanding, 
was imperfectly lucid, seeing that he did not distinguish 
reflections from rays, and often intermingled chimerical 
fancies with his most admirable dreams. We say dreams, 
because dream is the consequence of a natural and peri- 
odical ecstasy, which we term sleep; to be in ecstasy 
is to sleep ; magnetic somnambulism is a production 
and direction of sleep. The errors which occur therein 


: are occasioned by reflections from the diaphane of waking 
persons, and, above all, of the magnetiser. Dream is vision 
produced by the refraction of a ray of truth. The chimerical 
fantasy is hallucination occasioned by a reflection. The 
temptation of St Anthony, with its nightmares and its 
monsters, represents the confusion of reflections with direct 
rays. So long as the soul struggles it is reasonable ; when 
jt yields to this specie, of invading intoxication it becomes 
mad. To disentangle the direct ray, and separate it from 
the reflection such is the work of the initiate. Here let 
us state distinctly that this work is through all times 
Accomplished in the world by some of the flower of 
mankind, that there is hence a permanent revelation by 
intuition, and that there is no insuperable barrier which 
separates souls, because there are no sudden interruptions, 
and no abrupt walls in nature by which minds can be 
.divided from one another. All is transition and blending, 
and, assuming the perfectibility, if not infinite, at least in- 
definite, of human faculties, it will be seen that every person 
.can attain to see all, and therefore to know all. There is 
no void in nature ; all is peopled. There is no true death 
in nature ; all is alive. " Seest thou that star ? " asked 
Napoleon of Cardinal Fesch. " No, Sire." " I see it," said 
the Emperor, and he most certainly did. When great men 
.are accused of having been superstitious, it is because they 
beheld what remains unseen by the crowd. Men of genius 
differ from simple seers by their faculty of sensibly com- 
Hinunicating to other men what they themselves perceive, 
and of making themselves believed by the force of en- 
thusiasm and sympathy. Such persons are the medium 
of the Divine Word. 

Let us now state the manner in which visions operate. 
All forms correspond to ideas, and there is no idea which 
has not its proper and peculiar form. The primordial light, 
which is the vehicle of all ideas, is the mother of all forms, 
and transmits them from emanation to emanation, merely 
Diminished or modified according to the density of the 


media. Secondary forms are reflections which return to 
the font of the emanated light. The forms of objects, 
being a modification of light, remain in the light where 
the reflection consigns them. Hence the astral light, or 
terrestrial fluid, which we call the great magnetic agent, is 
saturated with all kinds of images or reflections. Now, our 
soul can evoke these, and refer them to its diaphane, as the 
kabbalists term it. Such images are always present to us, 
and are only effaced by the more powerful impressions of 
reality during waking hours, or by preoccupation of the 
mind, which makes our imagination inattentive to the fluidic 
panorama of the astral light. When we sleep, this spectacle 
presents itself spontaneously before us, and in this way 
dreams are produced dreams vague and incoherent if some 
governing will do not remain active during the sleep, giving, 
even unconsciously to our intelligence, a direction to the 
dream, which then transforms into vision. Animal mag- 
netism is nothing else but an artificial sleep produced by 
the voluntary or enforced union of two wills, one of which 
is awake while the other slumbers that is, one of which 
directs the other in the choice of reflections for the trans- 
formation of dreams into visions, and the attainment of 
truth by means of images. Thus, somnambulists do not 
actually travel to the place where they are sent by the 
magnetiser ; they evoke its images in the astral light, and 
can behold nothing which does not exist in that light. 
The astral light has a direct action on the nerves, which are 
its conductors in the animal economy, transmitting it to 
the brain, whence also, in the state of somnambulism, it is 
possible to see by means of the nerves, without being 
dependent on radiant light, the astral fluid being a latent 
light, in the same way that physics recognise the existence 
of a latent caloric. 

Magnetism between two persons is certainly a wonderful 
discovery, but the magnetising of a person by himself, 
accomplishing his own lucidity and directing himself at 
will, is the perfection of magical art. The secret of this 


great work does not rest for discovery ; it has been known 
and practised by a great number of initiates, above all by 
the celebrated Apollonius of Tyana, who has left a theory 
concerning it, as we shall see in the Eitual. The secret of 
magnetic lucidity, and the direction of the phenomena of 
magnetism depend on two things the agreement of minds 
and the complete union of wills, in a direction which is 
possible and determined by science. This is for the opera- 
tion of magnetism between two or more persons. Solitary 
magnetism requires preparations of which we have spoken 
in our initial chapter, when enumerating and establishing 
in all their difficulty the essential qualities of a veritable 
adept. In the following chapters we shall further elucidate 
this important and fundamental point. 

The empire of the will over the astral light, which is the 
physical soul of the four elements, is represented in magic 
by the pentagram, which we have set at the head of this 
chapter. The elementary spirits are subservient to this 
sign when employed with understanding, and, by placing it 
in the circle or on the table of evocations, they can be 
rendered tractable, which is magically called to imprison 
them. Let us briefly explain this marvel. All created 
beings communicate with one another by signs, and all 
adhere to a certain number of truths expressed by deter- 
minate forms. The perfection of forms increases in pro- 
portion to the detachment of spirits, and those that are not 
overweighted by the chains of matter, recognise by intuition 
out of hand whether a sign is the expression of a real power or 
of a precipitate will. The intelligence of the wise man there- 
fore gives value to his pantacle, as science gives weight to his 
will, and spirits comprehend this power immediately. Thus, 
by means of the pentagram, spirits can be forced to appear 
in vision, whether in the waking or sleeping state, by them- 
selves leading before our diaphane their reflection, which exists 
in the astral light, if they have lived, or a reflection analogous 
to their spiritual logos if they have not lived on earth. This 
explains all visions, and accounts for the dead invariably 


appearing to seers, either such as they were upon earth, or 
such as they are in the grave, never as they subsist in a 
condition which escapes the perceptions of our actual 

Pregnant women are influenced more than others by the 
astral light, which concurs in the formation of the child, 
and perpetually offers them reminiscences of the forms 
which abound therein. This explains how it is that women 
of the highest virtue deceive the malignity of observers by 
equivocal resemblances. On the fruit of their marriage 
they impress frequently an image which has struck them 
in dream, and it is thus that the same physiognomies are 
perpetuated from generation to generation. The Kabbalistic 
usage of the pentagram can therefore determine the appear- 
ance of unborn children, and an initiated woman might 
endow her son with the characteristics of Nero or Achilles 
as much as with those of Louis XIV. or Napoleon. We 
shall indicate the method in our Ritual. 

The pentagram is called in Kabbalah the sign of the 
microcosm, that sign so exalted by Goethe in the beautiful 
monologue of Faust : " Ah, how do all my senses leap at 
this sight ! I feel the young and sacred pleasure of life 
bubbling in my nerves and veins. Was it a God who 
traced this sign which stills the vertigo of my soul, fills 
my poor heart with joy, and, in a mysterious rapture, 
unveils the forces of nature around me. Am I myself a 
God ! All is so clear to me ; I behold in these simple lines 
the revelation of active nature to my soul. I realise for 
the first time the truth of the wise man's words : The 
world of spirits is not closed ! Thy sense is obtuse, thy 
heart is dead ! Arise ! Bathe, adept of science, thy 
breast, still enveloped by an earthly veil, in the splendours 
of the dawning day ! " (Faust, Part i. sc. 1). 

On the 24th of July in the year 1854, the author of 
this book, filiphas Levi, made experiments of evocation with 
the pentagram, after due preparation by all the ceremonies 
which are indicated in the thirteenth chapter of the Kitual. 


The success of this experiment, details of which, as regards 
its principles, will be found in the corresponding chapter of 
this our doctrinal part, establishes a new pathological fact, 
which men of true science will admit without difficulty. 
The repeated experience, in all three times, gave results 
truly extraordinary, but positive and unmixed with halluci- 
nation. We invite sceptics to make a conscientious and 
intelligent attempt before shrugging their shoulders and 
smiling. The figure of the pentagram, perfected in accord- 
ance with science, and used by the author in his experiment, 
is that which is found at the head of this chapter, and it is 

more perfect than any in the keys of Solomon, or in the 
magical calendars of Tycho Brahe and Duchentau. We 
must, however, remark that the use of the pentagram is 
most dangerous for operators who are not in possession 
of its complete and perfect understanding. The direction of 
the points of the star is in no sense arbitrary, and may 
change the entire character of the operation, as we shall 
explain in the Eitual. 

Paracelsus, that innovator in magic, who surpassed all 
other initiates in his unaided practical success, affirms that 
every magical figure and every kabbalistic sign of the pan- 
tacles which compel spirits, may be reduced to two, which 
are the synthesis of all the others ; these are the sign of the 

the t 


m or the seal of Solomon, the form of which we 
given, and now reproduce here, and that of the 
^rjn, more potent even than the first that is to say, 
, 1CrC ieiro ram ' f w hich he provides a most minute descrip- 
t is occult philosophy. If it be asked how a sign 

so mu ch power over spirits, we inquire in 
can % r iy the whole Christian world bows down before the 
retuny t ] le cross ? rp ne s jg n j g no thing by itself, and has no 
S1 8 n ipart from the doctrine of which it is the summary 
logos. Now, a sign which sums, by their ex- 
on, all the occult forces of nature, a sign which has 
P res exhibited to elementary spirits and others a power 
ever r than their own, naturally fills them with respect and 
rea !nd enforces their obedience by the empire of science 
fear,f w ^j over jg norance an d weakness. By the penta- 
an( * also is measured the exact proportions of the great 
ran Qique athanor necessary to the confection of the philo- 
anc * al stone and the accomplishment of the great work. 
SO P* lost perfect alembic in which the quintessence can be 
is conformable to this figure, and the quintessence 

represented by the sign of the pentagram. 


6 1 D 


E intelligence is necessarily reasonable. God, in 
, may be only a hypothesis, but he is a hypo- 
aposed by good sense on human reason. To personify 
ie Reason is to determine the divine ideal. 
y, liberty, and reason these are the great and 
C 13 triangle of the Kabbalists, who name reason 

su P r f necessity Chochmah, and liberty Binah, in their first 




divine triad. Fatality, will, and power, ^h it . 

triad, which corresponds in things human > c he,. 

\c IiQ'enc 
Fatality is the inevitable sequence of effecr ^c, ,-, 

determined order. Will is the directing facif* *& .,, 
forces for the conciliation of the liberty of pf '. ,, 
necessity of things. Power is the wise appli^ ,. , 
which enlists fatality itself in the accomplish -, 
desires of the sage. When Moses smote the^,, , ' 
not create the spring of water, he revealed it tli 
because occult science had made it known tc ,, 
means of the divining rod. It is in like mar 
miracles of magic ; a law exists, which is igi , 
vulgar and made use of by the initiate. Occ i 
often diametrically opposed to common ideas. '.. , , 
the crowd believes in the sympathy of thine, , , , 
alike and in the hostility of things contrary, 1 , 
opposite which is the true law. It used to be ' 
nature detests the void, but it should be said , , 
desires it, were the void not, in physics, the m<^ , 
of fictions. In all things the vulgar mind hat 
shadow for reality, turns its back upon light, ar 
in the obscurity which it projects itself. 3 
nature are at the disposal of one who knows 1, . , , 
them. Are you master sufficiently of yourseli , , 
intoxicated ? Then will you direct the terri , o1r ' 
power of intoxication. If you would maker; . , _ 
possess them with the desire of drink, but d , 
of it yourself. That man will dispose of the un ; , 
who is master of his own. If you would j 
give. The world is magnetised by the light OL ^ 
we are magnetised by the astral light of the 
which operates in the body of the planet rej 
us. Within us there are three analogical ,. , 
worlds, as in all nature. it ^^ 

Man is the microcosm or little world, ant centres 
the doctrine of analogies, whatsoever is in th 
is reproduced in the small. Hence we have 


of fluidic attraction and projection the brain, the heart or 
epigastric region, and the genital organ. Each of these in- 
struments is double in other words, we find the suggestion 
of the triad therein. Each attracts on one side and repels 
on another. It is by means of these apparatuses that we 
place ourselves in communication with the universal fluid 
transmitted into us by the nervous system. These three 
centres are, moreover, the seat of the threefold magnetic 
operation, as we shall explain elsewhere. When the magus 
has attained lucidity, whether through the mediation of a 
pythoness, or by his own development, he communicates and 
directs at will the magnetic vibrations in the whole mass of 
the astral light, the currents of which he divines by means 
of the magic rod, which is a perfected divining rod. By 
the aid of these vibrations he influences the nervous system 
of persons surrendered to his action, accelerates or suspends 
the currents of life, soothes or tortures, heals or hurts ; in 
fine, slays or brings to life. . . . Here, however, we pause in 
presence of the smile of incredulity. Let us permit it to 
enjoy the cheap triumph of denying what it does not know. 
We shall demonstrate later on that death is always pre- 
ceded by a lethargic sleep, and only takes place gradually ; 
that resurrection is possible in certain cases ; that lethargy 
is a real, but uncompleted, death ; and that the final paroxysm 
is in many cases subsequent to inhumation. This, how- 
ever, is not the subject of the present chapter. We now 
affirm that a lucid will can act upon the mass of the astral 
light, and, in concurrence with other wills, which it absorbs 
and draws along, can determine great and irresistible cur- 
rents. We say also that the astral light condenses or 
rarefies in proportion as currents accumulate, more or less, 
at certain centres. When it is deficient in the energy 
required for the support of life, diseases accompanied by 
sudden decomposition follow, of the kind which baffle 
physicians. There is no other cause, by example, in the 
case of cholera-morbus, and the swarms of animalcule 
observed or supposed by some specialists may be the effect 


rather than the cause. Cholera should therefore be treated 
by insufflation, did not the operator thereby run the chance 
of an exchange with the patient, which would be very for- 
midable for himself. Every intelligent effort of will is a 
projection of the human fluid or light, and here it is need- 
ful to distinguish the human from the astral light, and 
animal from universal magnetism. In making use of the 
word fluid, we employ an accepted expression, and would 
make ourselves understood in this manner, but we are far 
from deciding that the latent light is a fluid. Everything 
prompts us, on the contrary, to prefer the system of vibra- 
tions in the explanation of this phenomenal subject. How- 
ever it may be, the light in question, being the instrument 
of life, cleaves naturally to all living centres, attaches itself 
to the nucleus of planets, even as to the heart of man and 
by the heart we understand magically the great sympathetic 
identifying itself with the individual life of the being which 
it animates, and it is by this quality of sympathetic assimi- 
lation that it distributes itself without confusion. Hence it 
is terrestrial in its affinity with the sphere of the earth, and 
human exclusively in its affinity with men. 

It is for this reason that electricity, caloric, light, and 
magnetism, produced by ordinary physical means, not only 
do not originate, but rather tend to neutralise the effects of 
animal magnetism. The astral light, subordinated to a 
blind mechanism, and proceeding from arbitrary automatic 
centres, is a dead light, and works mathematically, follow- 
ing given impulsions or fatal laws ; the human light is fatal 
only to the ignorant in chance experiments ; in the seer it 
is subjected to intelligence, submitted to imagination, and 
dependent on will. This light, continually projected by the 
will, constitutes the personal atmospheres of Swedenborg. 
The body absorbs what environs it, and radiates perpetually 
by projecting its influences and invisible molecules ; it is the 
same with the spirit, so that this phenomenon, by some 
mystics termed respiration, has really the influence, both 
physical and moral, which is assigned to it. It is un- 


doubtedly contagious to breathe the same air as diseased 
persons, and to be within the circle of attraction and ex- 
pansion which surrounds the wicked. 

When the magnetic atmosphere of two persons is so equili- 
brated that the attractive faculty of one draws the expansive 
faculty of the other, a tendency is produced which is termed 
sympathy ; then imagination, calling up to it all the rays or 
reflections analogous to that which it experiences, makes a 
poem of the desires which captivate the will, and, if the 
persons differ in sex, it occasions in them, or more commonly 
in the weaker of the two, a complete intoxication of the 
astral light, which is termed passion par excellence, or love. 
Love is one of the great instruments of magical power, but 
it is categorically forbidden to the magus, at least as an 
intoxication or passion. Woe to the Samson of the Kab- 
balah if he permit himself to be put asleep by Delilah ! 
The Hercules of science, who exchanges his royal sceptre 
for the distaff of Omphale, will soon experience the venge- 
ance of Dejanira, and nothing will be left for him but the 
pyre of Mount (Eta*, in order to escape the devouring folds 
of the coat of Nessus. Sexual love is ever an illusion, for 
it is the result of an imaginary mirage. The astral light is 
the universal seducer, typified by the serpent of Genesis. 
This subtle agent, ever active, ever abounding in sap, ever 
fruitful in alluring dreams and sensuous images ; this force, 
which by itself is blind and subordinated to every will, 
whether for good or evil ; this every renewing circulus of 
unbridled life, which produces vertigo in the imprudent ; 
this corporal spirit ; this fiery body ; this impalpable omni- 
present ether; this monstrous seduction of nature how 
shall we define it comprehensively and how characterise its 
action ? To some extent indifferent in itself, it lends itself 
to good as to evil ; it transmits light and propagates dark- 
ness ; it may be called equally Lucifer and Lucifuge ; it is 
a serpent but it is also an aureole ; it is a fire, but it may 
belong equally to the torments of infernus, or to the sacri- 
fice of incense offered up to heaven. To dispose of it, we 


must, like the predestined women, set our foot upon its 

In the elementary world water corresponds to the kabba- 
listic woman and fire to the serpent. To subdue the serpent, 
that is, to govern the circle of the astral light, we must place 
ourselves outside its currents, that is, we must isolate our- 
selves. Tor this reason Apollonius of Tyana wrapped him- 
self completely in a mantle of fine wool, setting his feet 
thereon and drawing it over his head. Then he bent his 
back in semi-circular fashion, and closed his eyes, after 
fulfilling certain rites, probably magnetic passes and sacra- 
mental words designed to fix the imagination and determine 
the action of the will. The woollen mantle is of great use 
in magic, and was the common conveyance of sorcerers on 
their way to the Sabbath, which proves that the sorcerers 
did not really go to the Sabbath, but the Sabbath came to 
the sorcerers, when isolated in their mantle, and conducted 
to their translucid images analogous to their magical pre- 
occupations, combined with reflections of all kindred acts 
previously accomplished in the world. 

This torrent of universal life is also represented in religious 
doctrines by the expiatory fire of hell. It is the instrument 
of initiation, the monster to be overcome, the enemy to 
subdue; it is this which brings to our evocations and to 
the conjurations of goe'tic magic such swarms of Iarva3 and 
phantoms ; therein are preserved all the forms which by 
their fantastic and fortuitous assemblage people our night- 
mares with such abominable deformities. To allow ourselves 
to be sucked down by this whirling stream is to fall into the 
abysses of madness, more frightful than those of death ; to 
expel the darkness of this chaos and force it to give perfect 
forms to our thoughts this is, to be a man of genius, it is 
to create, it is to be victorious over hell ! The astral light 
directs the instincts of animals and offers battle to the in- 
telligence of man, which it strives to pervert by the entice- 
ments of its reflections, and the illusion of its images, a fatal 
and inevitable operation, directed and made still more 


calamitous by the elementary spirits and suffering souls, 
whose restless wills seek out sympathies in our weakness, 
and tempt us not so much to destroy us as to win friends 
for themselves. 

That book of consciences which, according to Christian 
doctrine, shall be opened at the last day, is no other than 
the astral light, which preserves the impress of every logos, 
that is to say, of all actions and all forms. Our acts 
modify our magnetic respiration in such a way that a seer, 
meeting any person for the first time, can tell whether that 
person is innocent or criminal, and what are his virtues or 
his crimes. This faculty, which belongs to divination, was 
called by the Christian mystics of the early Church the 
discernment of spirits. 

Those who abdicate the empire of reason and delight to 
let their wills wander in pursuit of the reflections in the 
astral light, are subject to alternations of mania and melan- 
choly which have originated all the marvels of demoniacal 
possession, though it is true, at the same time, that by 
means of these reflections impure spirits can act upon similar 
souls, make ust of them as docile instruments, and even 
habitually torment their organism, wherein they enter and 
reside by obsession, or embryonically. These kabbalistic 
terms are explained in the Hebrew book of the Eevolution 
of Souls, of which our thirteenth chapter will contain a 
succinct analysis. It is therefore extremely dangerous to 
make sport of the mysteries of magic ; it is, above all, ex- 
cessively rash to practise its rites from curiosity, by experi- 
ment, and as if to exploit higher forces. The inquisitive 
who, without being adepts, busy themselves with evocations 
or occult magnetism, are like children playing with fire in the 
neighbourhood of a cask of gunpowder ; sooner or later they 
will fall victims to some terrible explosion. 

To be isolated from the astral light it is not enough to 
envelop one's self in a woollen fabric ; we must also, and 
above all, impose absolute tranquillity on mind and heart, we 
must have quitted the world of passions and be assured of 


perseverance in the spontaneous operations of an inflexible 
will. We must frequently reiterate the acts of this will, 
for, as we shall see in the introduction to the Eitual, the 
will only assures itself by acts, as the power and perpetuity 
of religions depend on their rites and ceremonies. 

There are intoxicating substances, which, by increasing 
nervous sensibility, exalt the power and consequently the 
allurements of astral representations; by the same means, 
but pursuing a contrary course, spirits may be alarmed and 
disturbed. These substances, of themselves magnetic, and 
further magnetised by the operators, are what people term 
philters and enchanted potions. But we shall not enter 
here upon this dangerous application of magic, which 
Cornelius Agrippa himself terms venomous magic. It is 
true that there are no longer pyres for sorcerers, but always, 
and more than ever, are there penalties dealt out to male- 
factors. Let us confine ourselves therefore to stating, as the 
occasion offers, the reality of this power. 

To direct the astral light we must understand also its 
double vibration, as well as the balance of forces termed 
magical equilibrium and expressed in the Kabbalah by the 
senary. Considered in its first cause, this equilibrium is the 
will of God ; it is liberty in man, and mathematical equili- 
brium in matter. Equilibrium produces stability and 
duration. Liberty generates the immortality of man, and 
the will of God gives effect to the laws of eternal reason. 
Equilibrium in ideas is reason and in forces power. Equili- 
brium is exact ; fulfil its law, and it is there ; violate it, 
however slightly, and it is destroyed. For this reason 
nothing is useless or lost. Every utterance and every 
movement are for or against truth, which is composed of for 
and against conciliated, or at least equilibrated. We shall 
state in the introduction to the Eitual how magical equili- 
brium should be produced, and why it is necessary to the 
success of all operations. 

Omnipotence is the most absolute liberty ; now, absolute 
liberty cannot exist apart from perfect equilibrium. Magical 


equilibrium is hence one of the first conditions of success in 
the operations of science, and must be sought even in occult 
chemistry, by learning to combine contraries without 
neutralising them by one another. Magical equilibrium 
explains the great and primeval mystery of the existence 
and relative necessity of evil. This relative necessity gives, 
in black magic, the measure of the power of demons or 
impure spirits, to whom virtues practised upon earth are a 
source of increased rage and apparently of increased power. 
At the epochs when saints and angels work miracles openly, 
sorcerers and fiends in their turn operate marvels and pro- 
digies. Eivalry often creates success; we lean upon that 
which resists. 



THE septenary is the sacred number in all theogonies and in 
all symbols, because it is composed of the triad and the 
tetrad. The number seven represents magical power in all 
its fulness ; it is the mind reinforced by all elementary 
potencies ; it is the soul served by nature ; it is the sanctum 
regnum mentioned in the keys of Solomon, and represented 
in the Tarot by a crowned warrior, who bears a triangle on 
his cuirass, and is posed upon a cube, to which two sphinxes 
are harnessed, straining in opposite directions, while their 
heads are turned the same way. This warrior is armed with 
a fiery sword, and holds in his other hand, a sceptre sur- 
mounted by a triangle and a sphere. The cube is the 
philosophical stone ; the sphinxes are the two forces of the 
great agent, corresponding to Jakin and Bohas, the two 


pillars of the temple; the cuirass is the knowledge of 
divine things, which renders the wise man invulnerable to 
human assaults ; the sceptre is the magic rod ; the fiery 
sword is the symbol of victory over the deadly sins, 
seven in number, like the virtues, the conceptions of both 
being typified by the ancients under the figures of the seven 
planets then known. Thus, faith that aspiration towards 
the infinite, that noble self-reliance sustained by confidence 
in all virtues that faith, which, in weak natures, may de- 
generate into pride, was represented by the Sun ; hope, the 
enemy of avarice, by the Moon ; charity, in opposition to 
luxury, by Venus, the bright star of the morning and 
evening ; strength, superior to wrath, by Mars ; prudence, 
hostile to idleness, by Mercury; temperance, opposed to 
gluttony, by Saturn, who was given a stone instead of his 
children to devour ; finally, justice, in opposition to envy, 
by Jupiter, the conqueror of the Titans. Such are the 
symbols borrowed by astronomy from the Hellenic cultus. 
In the Kabbalah of the Hebrews, the Sun represents the 
angel of light ; the Moon, the angel of aspirations and 
dreams ; Mars, the destroying angel ; Mercury, the angel 
of progress ; Jupiter, the angel of power ; Saturn, the 
angel of the wilderness. They were named Michael, 
Gabriel, Samael, Anael, Raphael, Zachariel, and Orifiel. 

These governing potencies of souls shared human life in 
periods, which astrologers measured by the revolutions of 
the corresponding planets. But kabbalistic astrology must 
not be confounded with judicial astrology. We will explain 
this distinction. Infancy is dedicated to the Sun, childhood 
to the Moon, youth to Mars and Venus, manhood to Mercury, 
ripe age to Jupiter, and old age to Saturn. Now, humanity 
in general subsists under laws of development analogous to 
those of individual life. On this groundwork Trithemius 
establishes his prophetic key of the seven spirits, to which 
we shall subsequently refer ; by means thereof, observing the 
analogical proportions of successive events, it is possible to 
predict important future occurrences with certitude, and to fix 


beforehand, from age to age, the destinies of nations and the 
world. St John, depositary of the secret doctrine of Christ, 
has introduced it into the kabbalistic book of the Apoca- 
lypse, which he represents sealed with seven seals. We 
there find the seven genii of ancient mythologies, with the 
cups and swords of the Tarot. The doctrine concealed 
under these emblems is the pure Kabbalah, already lost by 
the Pharisees at the time of Christ's advent. The scenes 
which succeed one another in this wonderful prophetic epic 
are so many pantacles, the keys of which are the ternary, 
the quaternary, the septenary, and the duodenary. Its 
hieroglyphic figures are analogous to those of the book of 
Hermes or the Genesis of Enoch, to make use of a tentative 
title which expresses merely the personal opinion of the 
erudite William Postel. 

The cherub, or symbolic bull, which Moses placed at the 
gate of the edenic world, bearing a fiery sword, is a sphinx, 
having a bull's body and a human head ; it is the antique 
Assyrian sphinx, and the combat and victory of Mithras 
were its hieroglyphic analysis. Now, this armed sphinx 
represents the law of mystery which watches at the door of 
initiation to warn away the profane. Voltaire, who knew 
nothing of all this, was highly diverted at the notion of a 
bull brandishing a sword. What would he have said had he 
visited the ruins of Memphis and Thebes, and what would 
the echo of past ages which slumbers in the tombs of 
Barneses have replied to those light sarcasms so much 
relished in France ? The Mosaic cherub represents also the 
great magical mystery, of which the elements are expressed 
by the septenary, without, however, giving the final word. 
This verbum inenarrabile of the sages of the Alexandrian 
school, this word which Hebrew Kabbalists write mrr and 
interpret by xm&OK, thus expressing the triplicity of the 
secondary principle, the dualism of the means, and the equal 
unity of the first and final principle, then further the alli- 
ance between the triad and the tetrad in a word composed 
of four letters, which form seven by means of a 


triple and double repetition this word is pronounced 

The virtue of the septenary is absolute in magic, for the 
number is decisive in all things; hence all religions have 
consecrated it in their rites. The seventh year was a jubilee 
among the Jews ; the seventh day is set apart for rest and 
prayer ; there are seven sacraments, &c. The seven colours 
of the prism and the seven musical notes, correspond also to the 
seven planets of the ancients, that is, to the seven chords of 
the human lyre. The spiritual heaven has never changed, 
and astrology has been more invariable than astronomy. 
The seven planets are, in fact, the hieroglyphic symbols of 
the key of our affections. To compose talismans of the 
Sun, Moon, or Saturn, is to attach the will magnetically to 
signs corresponding to the chief powers of the soul ; to con- 
secrate something to Mercury or Venus is to magnetise that 
object according to a direct intention, whether pleasure, 
science, or profit be the end in view. The analogous metals, 
animals, plants, and perfumes are auxiliaries to this end. 
The seven magical animals are : (a) Among birds, corre- 
sponding to the divine world, the swan, the owl, the vulture, 
the dove, the stork, the eagle, and the pewit ; (6) among 
fish, corresponding to the spiritual or scientific world, the 
seal, the cat-fish, the pike, the mullet, the chub, the dolphin, 
the sepia or cuttle-fish ; (c) among quadrupeds, corresponding 
to the natural world, the lion, the cat, the wolf, the he-goat, 
the monkey, the stag, and the mole. The blood, fat, liver, 
and gall of these animals serve in enchantments ; their brain 
.combines with the perfumes of the planets, and it is recog- 
nised by ancient practice that they possess magnetic virtues 
corresponding to the seven planetary influences. 

The talismans of the seven spirits are engraved either on 
precious stones, such as the carbuncle, crystal, diamond, 
emerald, agate, sapphire, and onyx; or upon metals, such 
as gold, silver, iron, copper, fixed mercury, pewter, and lead. 
The kabbalistic signs of the seven spirits are : for the Sun, 
a serpent with the head of a lion ; for the Moon, a globe 


divided by two crescents ; for Mars, a dragon biting the hilt 
of a sword ; for Venus, a lingam ; for Mercury, the Her- 
metic caduceus and the cynocephalus ; for Jupiter, the 
blazing pentagram in the talons or beak of an eagle; for 
Saturn, a lame and aged man, or a serpent curled about the 
sun-stone. All these symbols are found on the graven 
stones of the ancients, and especially on those talismans of 
the Gnostic epochs which are known by the name of Abraxas. 
In the collection of the talismans of Paracelsus, Jupiter is 
represented by a priest in ecclesiastical costume, while in the 
Tarot he appears as a grand hierophant crowned with a 
triple tiara, holding a three-fold cross in his hands, forming 
the magical triangle, and representing at once the sceptre 
and key of the three worlds. 

By combining all that we have said about the unity of 
the triad and tetrad, we shall find all that remains for us to 
say concerning the septenary, that grand and complete 
magical unity composed of four and three.* 

8 n H 


CAUSES manifest by effects, and effects are proportioned to 
causes. The divine word, the one word, the tetragram, has 
irmed itself by tetradic creation. Human fecundity proves 

livine fecundity ; the jod of the divine name is the eternal 
virility of the First Principle. Man understands that he 

ras made in the image of God when he attains comprehen- 

* With reference to the plants and colours of the septenary employed in 
letic experiences, see the erudite work of M. Ragon on La Haqonnerie 


sion of God by increasing to infinity the idea which he forms 
of himself. When realising God as the infinite man, man 
says unto himself : I am the finite God. Magic differs from 
mysticism because it judges nothing & priori until after it 
has established CL posteriori the base itself of its judgments, 
that is to say, after having understood the cause by the 
effects contained in the very energy of the cause, by means 
of the universal law of analogy. Hence in the occult 
sciences all is real, and theories are established only on the 
foundations of experience. Eealities alone constitute the 
proportions of the ideal, and the magus admits nothing as 
certain in the domain of ideas save that which is demonstrated 
by realisation. In other words, what is true in the cause 
manifests in the effect. What is not realised does not exist. 
The realisation of speech is the logos properly so called. A 
thought realises itself in becoming speech ; it realises itself 
also by signs, sounds, and representations of signs : this is 
the first degree of realisation. Then it is imprinted on the 
astral light by means of the signs of writing or speech ; it 
influences other minds by reflection upon them ; it is re- 
fracted by crossing the diaphane of other men ; it assumes 
new forms and proportions ; it is then translated into acts 
and modifies the world : this is the last degree of realisation. 
Men who are born into a world modified by an idea bear 
away with them the impression thereof, and it is thus that 
the word is made flesh. The impression of the disobedience 
of Adam, preserved in the astral light, could only be effaced 
by the stronger impression of the obedience of the Saviour, 
and thus the original sin and redemption of the world can 
be explained in a natural and magical sense. The astral 
light, or soul of the world, was the instrument of Adam's 
omnipotence ; it became afterwards the instrument of his 
punishment, being corrupted and troubled by his sin, which 
intermingled an impure reflection with those primitive 
images which composed the book of universal science for his 
still virgin imagination. 

The astral light, depicted in ancient symbols by the 


serpent devouring his tail, represents alternately malice 
and prudence, time and eternity, tempter and Redeemer ; 
for this light, being the vehicle of life, is an auxiliary alike 
of good and evil, and may be taken for the fiery form of 
Satan as for the body of the Holy Ghost. It is the instru- 
ment of warfare in angelic battles, and indifferently feeds 
the flames of hell and the lightnings of St Michael. It 
may be compared to a horse having a nature analogous to 
the chameleon, and ever reflecting the armour of his 
rider. The astral light is the realisation or form of the 
intellectual light, as the latter is the realisation or form of 
the divine light. 

The great initiator of Christianity, divining that the 
astral light was overcharged with the impure reflections of 
Roman debauchery, sought to separate his disciples from 
the ambient sphere of reflections, and to make them at- 
tentive only to the interior light, so that, through the 
medium of a common faith and enthusiasm, they might 
communicate together by new magnetic chains, which he 
termed grace, and thus overcome the dissolute currents, 
to which he gave the names of the devil and Satan, 
signifying their putrefaction. To oppose current to current 
is to renew the power of fluidic life. The revealers have, 
therefore, scarcely done more than divine, by the accuracy 
of their calculations, the appropriate moment for moral 
reactions. The law of realisation produces what we call 
magnetic breathing ; places and objects become impregnated 
therewith, and this communicates to them an influence in 
conformity with our dominant desires, with those, above all, 
which are confirmed and realised by acts. As a fact, the 
universal agent, or latent astral light, ever seeks equilibrium ; 
it fills the void and sucks up the plenitude, which makes 
vice contagious, like certain physical maladies, and works 
powerfully in the proselytism of virtue. Hence it is that 
cohabitation with antipathetic beings is a torment ; hence it 
is that relics, whether of saints or of great criminals, pro- 
duce the extraordinary results of sudden conversion and 



perversion ; hence it is that sexual love is often awakened 
by a breath or a touch, and this, not only by means of the 
contact of the person himself, but of objects which he has 
unconsciously touched or magnetised. 

There is an outbreathing and inbreathing of the soul, 
exactly like that of the body. It breathes in the felicity 
which it believes, and it breathes forth ideas which result 
from its inner sensations. Diseased souls have an evil 
breath, and vitiate their moral atmosphere that is, they 
combine impure reflections with the astral light which per- 
meates them, and establish unwholesome currents therein. 
We are often invaded, to our astonishment, in society by 
evil thoughts which would have seemed impossible, and are 
not aware that they are due to some morbid proximity. 
This secret is of high importance, for it leads to the open- 
ing of consciences, one of the most incontestible and terrible 
powers of magical art. Magnetic respiration produces about 
the soul a radiation of which it is the centre, and surrounds 
it with the reflection of its works, creating for it a heaven 
or a hell. There are no isolated acts, and it is impossible 
that there should be secret acts; whatsoever we truly will 
that is, everything which we confirm by our acts re- 
mains registered in the astral light, where our reflections 
are preserved. These reflections continually influence our 
thought by the mediation of the diaphane, and it is in this 
sense that we become and remain the children of our 

The astral light, transformed at the moment of conception 
into human light, is the soul's first envelope, and, in com- 
bination with extremely subtle fluids, it forms the ethereal 
body or sidereal phantom, of which Paracelsus discourses in 
his philosophy of intuition philosophia sagax. This sidereal 
body, setting itself free at death, attracts, and for a long 
time preserves, through the sympathy of things homogeneous, 
the reflections of the past life; if drawn along a special 
current by a will which is powerfully sympathetic, it mani- 
fests naturally, for there is nothing more natural than 


prodigies. It is thus apparitions are produced. But we 
shall develop this point more fully in the chapter devoted 
to Necromancy. This fluidic body, subject, like the mass of 
the astral light, to two contrary movements, attracting on 
the left and repelling on the right, or reciprocally, between 
the two sexes, begets various impulses within us, and con- 
tributes to solicitudes of conscience; it is frequently in- 
fluenced by reflections of other minds, and thus are produced, 
on the one hand, temptations, and, on the other, profound 
and unexpected graces. This is also the explanation of the 
traditional doctrine of two angels who strengthen and tempt 
us. The two forces of the astral light may be represented 
by a balance wherein are weighed our good intentions 
for the triumph of justice and the emancipation of our 

The astral body is not always of the same sex as the 
terrestial, that is, the proportions of the two forces, varying 
from right to left, frequently seem to gainsay the visible 
organisation, producing the seeming vagaries of human 
passions, and explaining, without in any sense morally 
justifying, the amorous peculiarities of Anacreon or 
Sappho. A skilful magnetiser should take all these subtle 
distinctions into account, and we shall provide in our Ritual 
the rules for their recognition. 

There are two kinds of realisation, the true and the 
fantastic. The first is the exclusive secret of magicians, the 
other belongs to enchanters and sorcerers. Mythologies are 
fantastic realisations of religious dogma ; superstitions are 
the sorcery of mistaken piety; but even mythologies and 
superstitions are more efficacious with human will than a 
purely speculative philosophy apart from any practice. 
Hence St Paul opposes the conquests of the folly of the 
Cross to the inertness of human wisdom. Eeligion realises 
philosophy by adapting it to the weaknesses of the vulgar ; 
such is for Kabbalists the secret reason and occult explana- 
tion of the doctrines of incarnation and redemption. 

Thoughts untranslated into speech are thoughts lost for 


humanity ; words unconfirmed by acts are idle words, and 
the idle word is not far removed from falsehood. Thought 
formulated by speech and confirmed by acts constitutes a 
good work or a crime. Hence, whether in vice or virtue, 
there is no speech for which we are not responsible ; above 
all, there are no indifferent acts. Curses and blessings 
invariably produce their consequence, and every action, 
whatsoever its nature, whether inspired by love or hate, has 
effects analogous to its motive, its extent, and its direction. 
When that emperor whose images had been mutilated, 
raising his hand to his face, exclaimed, " I do not feel that 
I am injured," he was mistaken in his valuation, and 
thereby detracted from the merit of his clemency. What 
man of honour could behold undisturbed an insult offered to 
his portrait ? And did such insults, inflicted even unknown 
to ourselves, react on us by a fatal influence, were the effects 
of bewitchment actual, as indeed an adept cannot doubt, 
how much more imprudent and ill-advised would seem this 
utterance of the good emperor ! 

There are persons whom we can never offend with 
impunity, and if the injury we have done them is mortal, 
we forthwith begin to die. There are those also whom we 
never meet in vain, whose mere glance alters the direction 
of our life. The basilisk who slays by a look is no fable ; 
it is a magical allegory. Generally speaking, it is bad for 
health to have enemies, and we can never brave with 
impunity the reprobation of anyone. Before opposing our- 
selves to a given force or current, we must be well assured 
that we possess the contrary force, or are with the stream 
of the contrary current ; otherwise, we shall be crushed or 
struck down, and many sudden deaths have no other cause 
than this. The terrible visitations of Nadab and Abiu, of 
Osa, of Ananias and Saphira, were occasioned by electric 
currents of outraged convictions ; the sufferings of the 
Ursulines of Londun, of the nuns of Louviers, and of the 
convulsionaries of Jansenism, were identical in principle, 
and are explicable by the same occult natural laws. Had 


not Urban Grandier been immolated, one of two things 
would have occurred either the possessed nuns would have 
died in frightful convulsions, or the phenomena of diabolical 
frenzy would have so gained in strength and in influence, epi- 
demically, that Grandier, notwithstanding his knowledge and 
his reason, would himself have become hallucinated, and to 
such a degree that he would have slandered himself, like the 
unhappy Gaufridy, or would otherwise have perished sud- 
denly, with all the appalling characteristics of poisoning or 
of divine vengeance. In the eighteenth century the unfor- 
tunate poet Gilbert fell a victim to his audacity in braving 
the current of opinion and actual philosophical fanaticism 
which characterised his epoch. Guilty of philosophical 
treason, he died raving mad, possessed by the most in- 
credible terrors, as if God himself had punished him for 
defending his cause out of season. As a fact, he perished 
by reason of a law of nature of which he could know 
nothing ; he set himself against an electric current, and was 
struck down as by lightning. Had Marat not been assassi- 
nated by Charlotte Corday, he would have been destroyed 
infallibly by a reaction of public opinion. It was the 
execration of the honest which afflicted him with leprosy, 
and he would have had to succumb thereto. The reproba- 
tion excited by the massacre of St Bartholomew was the 
sole cause of the atrocious disease and death of Charles IX., 
while, had not Henry IV. been sustained by an immense 
popularity, which he owed to the projecting power or 
sympathetic force of his astral life, he would scarcely have 
outlived his conversion, but would have perished under the 
contempt of Protestants, combined with the suspicion and 
ill-will of Catholics. Unpopularity may be a proof of 
integrity and courage, but never of policy or prudence ; the 
wounds inflicted by opinion are mortal for statesmen. We 
may recall the premature and violent end of many illus- 
trious persons whom it would be inexpedient to mention 
here. Disgraces in public opinion may often be great 
injustices, but none the less they are invariably occasions of 


ill- success, and frequently of a death-sentence. In return, 
acts of injustice done to one individual can and should, if 
they rest unrepaired, cause the loss of an entire nation or of 
a whole society ; this is what is called the cry of blood, for 
at the bottom of every injustice there is the germ of homi- 
cide. By reason of these terrible laws of solidarity, 
Christianity recommends so strongly the forgiveness of 
injuries and reconciliation. He who dies unforgiving casts 
himself dagger-armed into eternity, and condemns himself 
to the horrors of an eternal murder. The efficacy of paternal 
or maternal blessings or curses is an invincible popular 
tradition and belief. As a fact, the closer the bonds which 
unite two persons, the more terrible are the consequences of 
hatred between them. The brand of Althaea burning the 
blood of Meleager is the mythological symbol of this terrible 
power. Let parents be ever on their guard, for no one can 
kindle hell in his own blood, and devote his own issue to 
misfortune, without being himself burnt and made wretched. 
To pardon is never a crime, but to curse is always a danger 
and an evil action. 

9 t3 I 


THE initiate is he who possesses the lamp of Trisrnegistus, 
the mantle of Apollonius, and the staff of the patriarchs. 
The lamp of Trismegistus is reason illuminated by science ; 
the mantle of Apollonius is full and complete self-possession, 
which isolates the sage from blind tendencies ; and the staff 
of the patriarchs is the help of the secret and everlasting 
forces of nature. The lamp of Trismegistus enlightens 


present, past, and future, lays bare the conscience of men, 
and manifests the inmost recesses of the female heart. The 
lamp burns with a triple flame, the mantle is thrice-folded, 
and the staff is divided into three parts. 

The number nine is that of divine reflections ; it expresses 
the divine idea in all its abstract power, but it also signifies 
extravagance in belief, and hence superstition and idolatry. 
For this reason Hermes has made it the number of initiation, 
because the initiate reigns over superstition and by super- 
stition, and alone can advance through the darkness, leaning 
on his staff, enveloped in his mantle, and lighted by his 
lamp. Eeason has been given to all men, but all do not 
know how to make use of it ; it is a science to be acquired. 
Liberty is offered to all, but not all can be free ; it is a 
right that must be earned. Force is for all, but all do not 
know how to rest upon it ; it is a power that must be 
seized. We attain nothing without more than one effort. 
The destiny of man is that he should enrich himself with 
what he gains, and that he should afterwards have, like 
God, the glory and pleasure of dispensing it. 

Magic was called formerly the sacerdotal art and the 
royal art, because initiation gave empire over souls to the 
sage, and the adroitness for ruling wills. Divination is also 
one of the privileges of the initiate ; now, divination is 
simply the knowledge of effects contained in causes and 
science applied to the facts of the universal dogma of analogy. 
Human acts are not alone written in the astral light ; their 
traces are left upon the face, they modify mien and carriage, 
they change the tone of the voice. Thus every man bears 
about him the history of his life, which is legible for the 
initiate. "Now, the future is ever the consequence of the 
past, and unexpected circumstances do not appreciably alter 
results reasonably calculated. The destiny of each man can 
be therefore foretold him. An entire existence can be 
judged by a single movement; one piece of awkwardness 
may be the presage of a long chain of misfortunes. Csesar 
was assassinated because he was ashamed of being bald; 


Napoleon ended his days at St Helena because he admired 
the poems of Ossian ; Louis Philippe abdicated the throne 
as he did because he carried an umbrella. These are 
paradoxes for the vulgar, who cannot grasp the occult re- 
lations of things, but they are causes for the adept, who 
understands all and is surprised at nothing. 

Initiation is a preservative against the false lights of 
mysticism ; it equips human reason with its relative value 
and proportional infallibility, connecting it with supreme 
reason by the chain of analogies. Hence the initiate knows 
no doubtful hopes, no absurd fears, because he has no irra- 
tional beliefs ; he is acquainted with the extent of his power, 
and he can dare without danger. For him, therefore, to dare 
is to be able. Here, then, is a new interpretation of his 
attributes ; his lamp represents learning, the mantle which 
enwraps him his discretion, and his staff is the emblem of 
his strength and daring. He knows, he dares, and is silent. 
He knows the secrets of the future, he dares in the present, 
and he is silent on the past. He knows the failings of the 
human heart ; he dares make use of them to achieve his 
work ; and he is silent as to his purposes. He knows the 
principle of all symbolisms and of all religions ; he dares to 
practise or to abstain from them without hypocrisy and without 
impiety ; and he is silent upon the one dogma of supreme 
initiation. He knows the existence and nature of the great 
magical agent ; he dares perform the acts and give utterance 
to the words which make it subject to human will, and he 
is silent upon the mysteries of the great arcanum. 

So may you find him often melancholy, never dejected or 
despairing ; often poor, never abject or miserable ; persecuted 
often, never disheartened or conquered. He remembers the 
bereavement and murder of Orpheus, the exile and lonely 
death of Moses, the martyrdom of the prophets, the tortures 
of Apollonius, the cross of the Saviour. He knows the 
desolation in which Agrippa died, whose memory is even 
now slandered ; he knows what labours overcame the great 
Paracelsus, and all that Kaymond Lully was condemned to 


undergo that he might finish by a violent death. He re- 
members Swedenborg simulating madness and even losing 
reason in order to excuse his science ; St Martin and his 
hidden life ; Cagliostro, who perished forsaken in the cells 
of the Inquisition ; Cazotte, who ascended the scaffold. In- 
heritor of so many victims, he does not dare the less, but he 
understands better the necessity for silence. Let us follow 
his example ; let us learn diligently ; when we know, let us 
have courage, and let us be silent. 

10 > K 


ALL religions have preserved the remembrance of a primitive 
book, written in types, by the sages of the earliest ages of 
the world ; simplified and vulgarised in later days, its sym- 
bols furnished letters to the art of Writing, characters to 
the Word, and to occult Philosophy its mysterious signs 
and pantacles. This book, attributed by the Hebrews to 
Enoch, seventh master of the world after Adam; by the 
Egyptians to Hermes-Trismegistus ; by the Greeks to 
Cadmus, the mysterious builder of the Holy City ; this book 
was the symbolical summary of primitive tradition, called 
subsequently Kabbalah or Cabala, meaning reception. The 
tradition in question rests altogether on the one dogma of 
magic : the visible is for us the proportional measure of the 
invisible. Now the ancients, observing that equilibrium is 
the universal law in physics, consequent on the apparent 
opposition of two forces, argued from physical to meta- 
physical equilibrium, and maintained that in God, that is, 
in the prime living and active cause, there must be recog- 


nised two properties which are necessary to one another 
stability and motion, necessity and liberty, rational order 
and volitional autonomy, justice and love, whence also 
severity and mercy. Now, these two attributes were per- 
sonified, so to speak, by the Kabbalistic Jews under the 
names of Geburah and Chesed. Above Geburah and Chesed 
abides the supreme crown, the equilibrating power, principle 
of the world or equilibrated kingdom, which we find men- 
tioned under the name of Malchuth in the occult and 
kabbalistic versicle of the Pater-noster to which we have 
already referred. But Geburah and Chesed, maintained in 
equilibrium by the crown above and the kingdom below, 
constitute two principles, which may be considered from an 
abstract point of view, or in their realisation. In their 
abstract or idealised sense, they take the higher names of 
Chochmah, wisdom, and Binah, intelligence. Their realisa- 
tion is stability and progress, that is, eternity and victory 
Hod and Netsah. 

Such, according to the Kabbalah, is the groundwork of all 
religions and all sciences a triple triangle and a circle, the 
notion of the triad explained by the balance multiplied by 
itself in the domains of the ideal, then the realisation of this 
conception in forms. Now, the ancients attached the first 
notions of this simple and impressive theology to the very 
idea of numbers, and qualified the figures of the first decade 
after the following manner : 

1. Kether. The Crown, the equilibrating power. 

2. Chochmah. Wisdom, equilibrated in its unchangeable 
order by the initiative of intelligence. 

3. Binah. Active intelligence, equilibrated by Wisdom. 

4. Chesed. Mercy, which is wisdom in its secondary con- 
ception, ever benevolent because it is strong. 

5. Geburah. Austerity, necessitated by Wisdom itself, and 
by goodwill. To permit evil is to hinder good. 

6. Tiphereth. Beauty, the luminous conception of equili- 
brium in forms, intermediary between the Crown and 
the Kingdom, mediating principle between Creator and 



creation. (Sublime conception of poetry and its sovereign 
priesthood !) 

7. Netsah. Victory, that is, eternal triumph of intelli- 
gence and justice. 

8. Hod. Eternity of the conquests achieved by mind 
over matter, active over passive, life over death. 

9. Jesod. The Foundation, that is, the basis of all belief 
and all truth what we term the ABSOLUTE in philosophy. 

10. Malchuth. The Kingdom is the universe, entire 
creation, the work and mirror of God, the proof of supreme 
reason, the formal consequence which compels us to have 
recourse to virtual premisses, the enigma which has God for 
its answer supreme and absolute reason. 

These ten primary notions attached to the ten first 
characters of the primitive alphabet, signifying both prin- 
ciples and numbers, are called the ten Sephiroth by the 
masters in Kabbalah. The sacred tetragam, drawn in the 
following manner, indicates the number, source, and corre- 

spondence of the divine names. To this name of Jotchavah, 
itten by these four-and-twenty signs, crowned with a 
iple flower of light, must be referred the twenty -four 
mes of heaven, and the twenty-four crowned elders in 
the Apocalypse. In the Kabbalah the occult principle is 
called the Elder, and this principle, multiplied, and, as it 
were, reflected, in secondary causes, creates images of itself 
lat is to say, so many elders as there are diverse concep- 
ions of its unique essence. These images, less perfect in pro- 
)rtion as they are further removed from their source, project 
ipon the darkness an ultimate reflection or glimmer, repre- 


senting a horrible and deformed elder, who is vulgarly termed 
the devil. Hence an initiate has been bold enough to say : 
" The devil is God, as understood by the wicked " ; while 
another has added, in words more bizarre, but no less ener- 
getic : " The devil is composed of God's ruins." "We may 
sum up and explain these strikingly novel definitions by 
remarking that in symbolism itself the demon is an angel 
cast out of heaven for having sought to usurp divinity. 
This belongs to the allegorical language of prophets and 
makers of legends. Philosophically speaking, the devil is 
a human idea of divinity, which has been surpassed and 
dispossessed of heaven by the progress of science and 
reason. Among primitive Oriental peoples, Moloch, Adram- 
elek, Baal, were personifications of the one God, dis- 
honoured by barbarous attributes. The god of the Jan- 
senists, creating hell for the majority of human beings, and 
delighting in the eternal tortures of those he was un- 
willing to save, is a conception even more barbarous than 
that of Moloch ; hence the god of the Jansenists is already 
a veritable Satan, fallen from heaven, in the sight of every 
wise and enlightened Christian. 

In the multiplication of the divine names the kabbalists 
have connected them all, either with the unity of the tetra- 
gram, the figure of the triad, or the sephirotic scale of the 
decad. They arrange the scale of the divine names and 
numbers in a triangle, which may be presented in Eoman 
characters as follows : 












The sum of all these divine names formed from the one 
tetragram is a basis of the Hebrew Kitual, and constitutes 
the occult force which the kabbalistic rabbins invoke under 
the title of Semhamphoras. 

We have now to concern ourselves with the Tarot from 
the kabbalistic point of view, and have already indicated 
the occult source of the name. This hieroglyphic book is 
composed of a kabbalistic alphabet, and of a wheel or circle 
of four decades, distinguished by four symbolical and typical 
figures, each having for its radius a scale of four progressive 
figures, which represent Humanity : man, woman, youth, 
child master, mistress, knight, esquire. The twenty-two 
figures of the alphabet represent, in the first place, the 
thirteen dogmas, and secondly, the nine beliefs authorised 
by that Jewish religion which is so strong and so firmly 
established in the highest reason. 

Here follows the religious and kabbalistic key of The 
Tarot, formulated in technical verses after the mode of the 
ancient lawgivers : 

1 X A conscious, active cause in all we see. 

2 l And number proves the living unity. 

3 a No bound hath He who doth the whole contain. 

4 T But, all preceding, fills life's vast domain. 

5 n Sole worthy worship, He, the only Lord, 

6 1 Doth his true doctrine to clean hearts accord. 

7 T But since faith's works a single pontiff need, 

8 pj One law have we, and at one altar plead ; 

9 to Eternal God for aye their base upholds. 

10 t Heaven and man's days alike his rule enfolds. 

11 3 In mercy rich, in retribution strong, 

12 () His people's King he will upraise ere long. 

13 D The tomb gives entrance to the promised land, 

Death only ends ; life's vistas still expand. 

These doctrines sacred, pure, and stedfast shine ; 
And thus we^close our number's scale divine. 

14 3 Good angels all things temper and assuage, 

15 D While evil spirits burst with wrath and rage. 

16 y God doth the lightning rule, the flame subdue. 


17 a His word controls both Vesper and her dew. 

18 V He makes the moon our watchman through the night. 

19 p And by his sun renews the world in light. 

20 i When dust to dust returns, his breath can call 

or v{5> Life from the tomb which is the fate of all. 


or Vn His crown illuminates the mercy seat, 

And glorifies the cherubs at his feet. 


Vn Hi 

By the help of this purely dogmatic explanation we shall 
already understand the kabbalistic alphabet of the Tarot. 
Thus, Figure I., entitled the Buffoon, represents the active 
principle in the economy of divine and human autotelia. 
Figure II., vulgarly called Pope Joan, represents dogmatic 
unity based upon numbers, and is the personification of 
the Kabbalah or the Gnosis. Figure III. represents divine 
Spirituality under the emblem of a winged woman, holding 
in one hand the apocalyptic eagle, and in the other the 
world suspended from the end of her sceptre. The other 
emblems are equally clear, and can be explained as easily 
as the first. Turning now to the four suits, namely, Clubs, 
Cups, Swords, and Circles or Pantacles, commonly called 
Deniers all these are hieroglyphics of the tetragram. Thus, 
the Club is the Egyptian Phallus or Hebrew jod ; the Cup 
is the cteis or primitive he ; the Sword is the conjunction 
of both, or the lingam, represented in Hebrew preceding the 
captivity by vau ; while the Circle or Pantacle, image of the 
world, is the Tie final of the divine name. Now let us take a 
Tarot and combine all its emblems one by one into the 
Wheel or EOTA of William Postel ; let us group the four 
aces, the four twos, and so on, together ; we shall then have 
ten packs of cards giving the hieroglyphic interpretation of 
the triangle of divine names on the scale of the denary, as 
previously tabulated. By referring each number to its 
corresponding Sephira, we may then read them off as 
follows : 



Four signs present the name of every name. 

Tliefour Aces. 
Four brilliant beams adorn his crown of flame. 

The four Twos. 
Four rivers ever from his wisdom flow. 


The four Threes. 
Four proofs of his intelligence we know. 

The four Fours. 
Four benefactions from his mercy come. 

The four Fives. 
Four times four sins avenged his justice sum. 

The four Sixes. 
Four rays unclouded make his beauty known. 

The four Sevens. 
Four times his conquest shall in song be shewn. 

8 HOD. 

The four Eights. 
Four times he triumphs on the timeless plane. 

The four Nines. 
Foundations four his great white throne maintain. 


The four Tens. 

One fourfold kingdom owns his endless sway, 
As from his crown there streams a fourfold ray. 


By this simple arrangement the kabbalistic meaning of 
each card is exhibited. For example, the five of clubs 
rigorously signifies Geburah of Jod, that is, the justice of 
the creator or the wrath of man ; the seven of cups signifies 
the victory of mercy or the triumph of woman ; the eight of 
swords signifies conflict or eternal equilibrium ; and so of 
the others. We can thus understand how the ancient 
pontiffs proceeded to make the oracle speak. The chance 
dealing of the lamens invariably produced a fresh kabba- 
listic meaning, exactly true in its combinations, which alone 
were fortuitous ; and, seeing that the faith of the ancients 
attributed nothing to chance, they read the answers of 
Providence in the oracles of the Tarot, which were called 
Theraph or Theraphim by the Hebrews, as the erudite 
kabbalist Gaffarel, one of the magicians employed by Cardinal 
Richelieu, was the first to perceive. 

As to the figures, a final couplet will suffice to explain 
them : 


The married pair, the youth, the child, the race ; 
Thy path by these to Unity retrace. 

At the end of the Eitual we shall provide further details, 
together with full documents, concerning the marvellous 
Tarot book, which is of all books the most primitive, the 
key of prophecies and dogmas, in a word, the inspiration of 
inspired works, a fact which has remained unperceived 
equally by the science of Court de Gebelin and by the ex- 
traordinary intuitions of Eteilla or Alliette. 

The ten Sephiroth and the twenty-two Tarots form what 
the kabbalists term the thirty-two paths of absolute science. 
With regard to particular sciences, they distinguish them 
into fifty chapters, which they call the fifty gates among 
Orientals the word gate signifies government or authority. 
The rabbins also divided the Kabbalah into Bereschit, or 
universal Genesis, and Mercavah, or the chariot of Ezekiel ; 
then by means of a dual interpretation of the kabbalistic 
alphabets, they formed two sciences, called Gematria and 


Temurah, and so composed the notary art, which is funda- 
mentally the complete science of the Tarot signs and their 
complex and varied application to the divination of all 
secrets, whether of philosophy, nature, or the future itself. 
We shall recur in our twentieth chapter to this work, 

11 3 L 


THE great magical agent, by us termed the astral light, by 
others the soul of the earth, and designated by old chemists 
under the names of Azoth and Magnesia, this occult, unique, 
and indubitable force, is the key of all empire, the secret 
of all power ; it is the winged dragon of Medea, the serpent 
of the Edenic mystery ; it is the universal glass of visions, 
the bond of sympathies, the source of love, prophecy, and 
glory. To know how to avail one's self of this agent is to 
be the trustee of God's own power ; all real, effective magic, 
all occult force is there, and its demonstration is the sole 
end of all genuine books of science. To possess one's self 
of the great magical agent there are two operations necessary 
to concentrate and project, or, in other words, to fix and 
to move. Fixity has been provided as the basis and 
guarantee of movement by the Author of all things ; the 
magus must go to work in like manner. 

It is said that enthusiasm is contagious and why ? Because 
it cannot be produced in the absence of collective faith. Faith 
produces faith ; to believe is to have a reason for willing ; to 
will with reason is to will with power not, I say, with an 
mite, but with an indefinite power. What operates in the 
itellectual and moral world obtains still more in the physical, 



and when Archimedes was in want of a lever to move the 
world, what he sought was simply the great magical arcanum. 
One arm of the androgyne figure of Henry Khunrath bore 
the word COAGULA and the other SOLVE. To collect and 
diffuse are nature's two words but after what manner can 
we accomplish these operations with the astral light or soul 
of the world ? Concentration is by isolation and distribution 
by the magical chain. Isolation consists in absolute in- 
dependence for thought, complete liberty for the heart, and 
perfect continence for the senses. Every man who is pos- 
sessed by prejudices and fears, every passionate person who is 
slave of his passions, is incapable of concentrating or coagulat- 
ing, according to the expression of Khunrath, the astral light or 
soul of the earth. All true adepts have been independent 
even amidst torture, sober and chaste till death. The ex- 
planation of such anomaly is this in order to dispose of a 
force, you must not be surprised by this force in a way that 
it may dispose of you. But then, cry out those who seek 
only in magic for a method of inordinately satisfying the 
lusts of nature, what good is a power which must not be 
used for our own satisfaction ? Unhappy creatures who 
ask, if I told you, how could you grasp it ? Are pearls 
nothing because they are worthless to the horde of Epicurus ? 
Did not Curtius prefer the government of those who had 
gold than its possession by himself ? Must we not be 
something removed from the common man when we almost 
pretend to be God ? Moreover, I grieve to deject or dis- 
courage you, but I am not devising the transcendental 
sciences ; I teach them, defining their immutable necessities 
in the presentation of their primary and most inexorable 
conditions. Pythagoras was a free, sober, and chaste man ; 
Apollonius of Tyana and Julius Caesar were both of repellent 
austerity ; the sex of Paracelsus was suspected, so foreign 
was he to the weakness of love; Kaymond Lully carried 
the severity of life to the most exalted point of asceticism ; 
Jerome Cardan exaggerated the practice of fasting till he 
nearly perished of starvation, if we may accept tradition ; 


Agrippa, poor and buffeted from town to town, almost died 
of misery rather than yield to the caprice of a princess who 
insulted the liberty of science. What then made the felicity 
of these men ? The knowledge of great secrets and the 
consciousness of power. It was sufficient for those great 
souls. Must one be like unto them in order to know what 
they knew ? Assuredly not, and the existence of this book is 
perhaps a case in point ; but in order to do what they did, 
it is absolutely necessary to take the means which they took. 
But what did they actually accomplish ? They astonished 
and subdued the world; they reigned more truly than kings. 
Magic is an instrument of divine goodness or demoniac 
pride, but it is the annihilation of earthly joys and the 
pleasures of mortal life. Why study it ? ask the luxurious. 
Merely to know it and possibly after to learn mistrust of 
stupid unbelief or puerile credulity. Men of pleasure, and 
half of these I count for so many women, is not gratified 
curiosity highly pleasurable ? Read therefore without fear, 
you will not be magicians against your will. Readiness for 
absolute renunciation is, moreover, necessary only in order 
to establish universal currents and transform the face of the 
world; there are relative magical operations, limited to 
a certain circle, which do not need such heroic virtues. 
We can act upon passions by passions, determine sympathies 
or antipathies, hurt even and heal, without possessing the 
omnipotence of the magus ; in this case, however, we must 
realise the risk of a reaction in proportion to the action, to 
which we may easily fall a victim. All this will be ex- 
plained in our Ritual. 

To make the magic chain is to establish a magnetic 
current which becomes stronger in proportion to the extent 
of the chain. We shall see in the Ritual how these 
currents can be produced, and what are the various modes 
of forming the chain. Mesmer's trough was an exceedingly 
imperfect magic chain ; several great circles of illuminati in 
different northern countries possess more potent chains. 
Even that association of Catholic priests, celebrated for their 


occult power and their unpopularity, is established upon the 
plan and follows the conditions of the most potent magical 
chains, and herein is the secret of their force, which they attri- 
bute solely to the grace or will of God, a vulgar and cheap 
solution for every mystery of power in influence or attraction. 
In the Eitual it will be our task to estimate the sequence of 
truly magical ceremonies and evocations which make up the 
great work of vocation under the name of the Exercises of 
St Ignatius. 

All enthusiasm propagated in a society by a series of com- 
munications and practices in common produces a magnetic 
-current, and continues or increases by the current. The 
action of the current is to carry away and often to exalt 
beyond measure persons who are impressionable and weak, 
nervous organisations, temperaments inclined to hysteria 
or hallucination. Such people soon become powerful 
vehicles of magical force and efficiently project the 
astral light in the direction of the current itself ; 
opposition at such a time to the manifestations of the 
force is, to some extent, a struggle with fatality. 
When the youthful Pharisee Saul, or Schol, threw himself, 
with all the fanaticism and all the determination of a 
sectarian, across the aggressive line of Christianity, he 
unconsciously placed himself at the mercy of a power 
against which he thought to prevail, and hence he was 
struck down by a formidable magnetic flash, doubtless the 
more instantaneous by reason of the combined effect of cere- 
.bral congestion and sunstroke. The conversion of the young 
Israelite, Alphonsus of Ratisbonne, is a contemporary fact 
which is absolutely of the same nature. We are acquainted 
with a sect of enthusiasts whom it is common to deride at a 
distance, and to join, despite one's self, as soon as they are 
approached, even with a hostile intention. I will go further, 
and affirm that magical circles and magnetic currents estab- 
lish themselves, and have an influence, according to fatal 
laws, upon those on whom they can act. Each one of us is 
drawn within a circle of relations which constitutes his 


world, and to the influence of which he is made subject. 
The lawgiver of the French Eevolution, that man whom the 
most spiritual nation in the whole world acknowledged as 
the incarnation of human reason, Jean Jacques Kousseau, 
was drawn into the most lamentable action of his life, the 
desertion of his children, by the magnetic influence of a 
libertine circle and a magical current of table-d'hdte. He 
describes it simply and ingenuously in his Confessions, but 
it is a fact which has remained unobserved. Great circles 
very often make great men, and vice-versd. There are no 
unrecognised geniuses, there are eccentric men, and the term 
would seem to have been invented by an adept. The man 
who is eccentric in his genius is one who attempts to form 
a circle by combating the central attractive force of estab- 
lished chains and currents. It is his destiny to be broken 
or to succeed. Now, what is the twofold condition of success 
in such a case ? A central point of stability and a persever- 
ing circular action of initiative. The man of genius is one 
who has discovered a real law, and is thereby possessed of 
an invincible, active, and grinding power. He may die 
in the midst of his work, but that which he has willed 
comes to pass, in spite of his death, and is indeed often 
ensured thereby, because death is a veritable assumption for 
genius. " When I shall be lifted up from the earth," said 
the greatest of the initiators, " I will draw all things after 

The law of magnetic currents is that of the movement of the 
astral light itself, which is always double, and augments in 
an opposite sense. A great action invariably paves the way 
for a reaction of equal magnitude, and the secret of pheno- 
menal successes consists entirely in the foreknowledge of 
reactions. Thus did Chateaubriand, penetrated with disgust 
at the saturnalia of the revolution, foresee and prepare the 
immense success of his " Genius of Christianity." To 
oppose one's self to a current at the beginning of its revolu- 
tion is to court being destroyed by that current, like the 
great and unfortunate Emperor Julian ; to oppose one's self 


to a current which has run its round is to take the lead of 
a contrary current. The great man is he who comes season- 
ably and knows how to innovate opportunely. In the days 
of the apostles, Voltaire would have found no echo for his 
utterances, and might have been merely an ingenious 
parasite at the banquets of Trimalcyon. Now, at the 
epoch wherein we live, everything is ripe for a fresh out- 
burst of evangelical zeal and Christian self-devotion, 
precisely by reason of the prevailing general disillusion, 
egoistic positivism, and public cynicism of the coarsest 
interests. The success of certain books and the mystical 
tendencies of minds are unequivocal symptoms of this wide- 
spread disposition. We restore and we build churches only 
to realise more keenly that we are void of belief, only to 
long the more for it ; once more does the whole world await 
its Messiah, and he cannot tarry in his coming. Let a man, 
for example, come forward, who by rank or by fortune is 
placed in an exalted position a pope, a king, even a Jewish 
millionaire and let this man publicly and solemnly 
sacrifice all his material interests for the weal of 
humanity ; let him make himself the saviour of the 
poor, the disseminator, and even the victim, of doc- 
trines of renunciation and charity, and he will draw 
round him an immense following; he will accomplish a 
complete moral revolution in the world. But the high 
place is before all things necessary for such a personage, 
because, in these days of meanness and trickery, any Word 
issuing from the lower ranks is suspected of interested 
ambition and imposture. Ye, then, who are nothing, ye 
who possess nothing, aspire not to be apostles or messiahs. 
If you have faith, and would act in accordance therewith, 
get possession, in the first place, of the means of action, 
which are the influence of rank and the prestige of fortune. 
In olden times gold was manufactured by science ; nowadays 
science must be remade by gold. We have fixed the vola- 
tile, and we must now volatilise the fixed in other words, 
we have materialised spirit, and we must now spiritualise 


matter. The most sublime utterance now passes unheeded if it 
goes forth without the guarantee of a name that is to say, 
of a success which represents a material value. What is 
the worth of a manuscript ? That of the author's signature 
among the booksellers ? That established reputation known 
as Alexander Dumas et C ie represents one of the literary 
guarantees of our time, but the house of Dumas is in 
repute only for the romances which are its exclusive pro- 
ductions. Let Dumas devise a magnificent Utopia, or 
discover a splendid solution of the religious problem, and 
no one will take them seriously, despite the European 
celebrity of the Panurge of modern literature. We are in 
the age of acquired positions, where every one is appraised 
according to his social and commercial standing. Unlimited 
freedom of speech has produced such a strife of words that 
no one inquires what is said, but who has said it. If it be 
Eothschild, his Holiness Pius the Ninth, or even Monseigneur 
Dupanloup, it is something ; but if it be Tartempion, it is 
nothing, were he even which is possible, after all an 
unrecognised prodigy of genius, knowledge, and good sense. 
Hence to those who would say to me : If you possess the 
secret of great successes, and of a force which can transform 
the world, why do you not make use of them ? I would 
answer : This knowledge has come to me too late for my- 
self, and I have spent over its acquisition the time and the 
resources which might have enabled me to apply it ; I 
offer it to those who are in a position to avail themselves 
of it. Illustrious men, rich men, great ones of this world, 
who are dissatisfied with that which you have, who are 
conscious of a nobler and larger ambition, will you be 
fathers of a new world, kings of a rejuvenated civilisation ? 
A poor and obscure scholar has found the lever of Archi- 
mides, and he offers it to you for the good of humanity 
alone, asking nothing whatsoever in exchange. 

The phenomena which have quite recently perturbed 
America and Europe, as regards table-turning and fluidic 
manifestations, are simply magnetic currents at the be- 


ginning of their formation, appeals on the part of nature 
inviting us, for the good of humanity, to re-establish the 
great sympathetic and religious chains. As a fact, stag- 
nation in the astral light would mean death to the human 
race, and torpor in this secret agent has already been mani- 
fested by alarming symptoms of decomposition and death. 
For example, cholera-morbus, the potato disease, and the 
blight of the grape, are traceable solely to this cause, as the 
two young shepherds of la Salette saw darkly and sym- 
bolically in their dream. The unlooked-for credit which 
awaited their narrative, and the vast concourse of pilgrims 
attracted by a statement so singular and at the same time 
so vague as that of these two children without instruction 
and almost without morality, are proofs of the magnetic 
reality of the fact, and the fluidic tendency of the earth 
itself to operate the cure of its inhabitants. Superstitions are 
instinctive, and all that is instinctive is founded in the very 
nature of things, to which fact the sceptics of all times have 
given insufficient attention. We attribute, then, all the 
strange phenomena of table-turning to the universal mag- 
netic agent in search of a chain of enthusiasms with a view 
to the formation of fresh currents. The force of itself is 
blind, but it can be directed by the will of man, and is in- 
fluenced by prevailing opinions. This universal fluid if 
we decide to regard it as a fluid being the common 
medium of all nervous organisms, and the vehicle of all 
sensitive vibrations, establishes an actual physical solidarity 
between impressionable persons, and transmits from one to 
another the impressions of imagination and of thought. 
The movement of the inert object, determined by the 
undulations of the universal agent, obeys the ruling im- 
pression, and reproduces in its revelations at one time 
all the lucidity of the most wonderful visions, and at 
another all the eccentricity and falsehood of the most 
vague and incoherent dreams. The blows resounding on 
furniture, the clattering of dishes, the self -playing of musical 
instruments, are illusions produced by the same cause. The 


miracles of the convulsionaries of Saint Medard were of the 
same order, and seemed frequently to suspend the laws of 
nature. On the one hand, exaggeration produced by fascina- 
tion, which is the special quality of intoxication occasioned 
by congestions of the astral light; on the other, actual 
oscillations or movements impressed upon inert matter by 
the subtle and universal agent of motion and life. Such is 
the sole foundation of these occurrences which look so 
marvellous, as we may easily demonstrate at will by re- 
producing, in accordance with rules laid down in the Ritual, 
the most astounding of these phenomena, establishing, as 
can be done quite simply, the absence of trickery, hallucina- 
tion, or error. 

It has frequently happened to me after experiments in 
the magic chain, performed with persons devoid of good 
intention or sympathy, that I have been awakened with a 
start in the night by truly alarming impressions and sensa- 
tions. On one such occasion I felt vividly the pressure of 
an unknown hand attempting to strangle me; I rose up, 
lighted my lamp, and set myself calmly to work, seeking to 
profit by my wakefulness and to drive away the phantoms 
of sleep. The books about me were moved with much 
noise, papers were disturbed and rubbed one against another, 
timber creaked as if on the point of splitting, and heavy 
blows resounded on the ceiling. With curiosity but also 
with tranquillity I observed all these phenomena, which 
would not have been less wonderful had they been only the 
product of my imagination, so real did they seem. For the 
rest, I may state that I was in no sense frightened, and 
during this occurrence I was engaged upon something quite 
foreign to the occult sciences. By the repetition of similar 
phenomena I was led to attempt the experience of evoca- 
tion, assisted by the magical ceremonies of the ancients, 
when I obtained truly astounding results, which will be set 
forth in the thirteenth chapter of this work. 


12 5> M 



THE great work is, before all things, the creation of man by 
himself, that is to say, the full and entire conquest of his 
faculties and his future ; it is especially the perfect emanci- 
pation of his will, assuring him universal dominion over 
Azoth and the domain of Magnesia, in other words, full 
power over the universal magical agent. This agent, dis- 
guised by the ancient philosophers under the name of the 
first matter, determines the forms of modifiable substance, 
and we can really arrive by means of it at metallic trans- 
mutation and the universal medicine. This is not a hypo- 
thesis, it is a scientific fact already established and rigorously 
demonstrable. Nicholas Flamel and Eaymond Lully, both 
of them poor, indubitably distributed immense riches. 
Agrippa never proceeded beyond the first part of the great 
work, and he died in the ordeal, fighting to possess himself 
and to fix his independence. 

Now, there are two Hermetic operations, the one spiritual, 
the other material, and these are mutually dependent. For 
the rest, all Hermetic science is contained in the doctrine of 
Hermes, which is said to have been originally inscribed upon 
an emerald tablet. Its first articles have been already 
expounded, and those follow which are concerned with the 
operation of the great work : " Thou shalt separate the 
earth from the fire, the subtle from the gross, gently, with 
great industry. It rises from earth to heaven, and again it 
descends to earth, and it receives the power of things above 
and of things below. By this means shalt thou obtain the 
glory of the whole world, and all darkness shall depart from 
thee. It is the strong power of every power, for it will 
overcome all that is subtle and penetrate all that is solid. 


Thus was the world created." To separate the subtle from 
the gross, in the first operation, which is wholly interior, is 
to set the soul free from all prejudice and all vice, which is 
accomplished by the use of the philosophical salt, that is to 
say, wisdom ; of mercury, that is, personal skill and applica- 
tion ; finally, of sulphur, representing vital energy and 
fire of will. By these are we enabled to change into 
spiritual gold things which are of all least precious, even the 
refuse of the earth. In this sense we must interpret the 
parables of the choir of philosophers, Bernard Trevisan, 
Basil Valentine, Mary the Egyptian and other prophets of 
alchemy ; but in their works, as in the great work, we must 
adroitly separate the subtle from the gross, the mystical 
from the positive, allegory from theory. If we would read 
them with profit and understanding, we must take them 
first of all as allegorical in their entirety, and then descend 
from allegories to realities by the way of the correspondences 
or analogies indicated in the one dogma : That which is 
above is proportional to that which is below, and recipro- 
cally. The word ART when reversed, or read after the 
manner of sacred and primitive characters from right to left, 
gives three initials which express the different grades of the 
great work. T signifies triad, theory, and travail ; E, 
realisation ; A, adaptation. In the twelfth chapter of the 
Ritual, we shall give the processes for adaptation, in use 
among the great masters, especially that which is contained 
in the Hermetic Citadel of Henry Khunrath. In this place 
we may indicate for the researches of our readers an admir- 
able treatise attributed to Hermes Trismegistus, entitled 
Minerva Mundi. It is found only in certain editions of 
Hermes, and contains, beneath allegories full of profundity 
and poetry, the doctrine of individual self-creation, or the 
creative law consequent on the accordance between two 
forces, which are termed fixed and volatile by alchemists, 
and are necessity and liberty in the absolute order. The 
diversity of the forms which abound in nature is explained, 
in this treatise, by the diversity of spirits, and monstrosities 


by the divergence of efforts ; its reading and assimilation 
are indispensable for all adepts who would fathom the 
mysteries of nature and devote themselves seriously to the 
search after the great work. 

When the masters in alchemy say that a short time and 
little money are needed to accomplish the works of science, 
above all when they affirm that one vessel is alone needed, 
when they speak of the great and unique athanor, which all 
can use, which is ready to each man's hand, which all possess 
without knowing it, they allude to philosophical and moral 
alchemy. As a fact, a strong and determined will can arrive 
in a short time at absolute independence, and we are all in 
possession of the chemical instrument, the great and sole 
athanor which answers for the separation of the subtle from 
the gross and the fixed from the volatile. This instrument, 
complete as the world and precise as mathematics, is repre- 
sented by the sages under the emblem of the pentagram or 
five-pointed star, which is the absolute sign of human intelli- 
gence. I will follow the example of the wise by forbearing 
to name it ; it is too easy to guess it. 

The Tarot figure which corresponds to this chapter was 
misconstrued by Court de Gebelin and Etteilla, who regarded 
it as a blunder of a German cardmaker. It represents a 
man with his hands bound behind him, having two bags of 
silver attached to the armpits, and being suspended by one 
foot from a gibbet formed by the trunks of two trees, each 
with a root of six lopped branches, and by a crosspiece, thus 
completing the figure of the Hebrew tau n ; the legs of the 
victim are crossed, and his head and elbows form a triangle. 
Now, the triangle surmounted by a cross signifies, in alchemy, 
the end and perfection of the great work, a signification 
which is identical with that of the letter tau, the last of the 
sacred alphabet. This hanged man is, consequently, the 
adept, bound by his engagements, and spiritualised, that is, 
having his feet turned towards heaven ; it is also the antique 
Prometheus, expiating by everlasting torture the penalty of 
his glorious theft ; vulgarly, it is the traitor Judas, and his 


punishment threatens betrayers of the great arcanum. 
Finally, for Kabbalistic Jews, the hanged man, who corre- 
sponds to their twelfth doctrine, that of the promised 
Messiah, is a protestation against the Saviour acknowledged 
by Christians, and they seem to say unto him still : How 
canst thou save others, since thou canst not save thyself ? 

In the Sepher - Toldos - Jeschu, an anti-christian rab- 
binical compilation, there occurs a singular parable. Jeschu, 
says the rabbinical author of the legend, was travelling with 
Simon-Barjona and Judas Iscariot. Late and weary they 
came to a lonely house, and, being very hungry, could find 
nothing to eat except an exceedingly lean gosling. It was 
insufficient for three persons, and to divide it would be to 
sharpen without satisfying hunger. They agreed to draw 
lots, but as they were heavy with sleep, " Let us first of all 
slumber," said Jeschu, " whilst the supper is preparing ; 
when we wake we will tell our dreams, and he who has had 
the most beautiful dream shall have the whole gosling to his 
own share. So it was arranged ; they slept and they woke. 
As for me, said St Peter, I dreamed that I was the vicar of 
God. And I, said Jeschu, that I was God himself. For 
me, said Judas hypocritically, I dreamed that, being in 
somnambulism, I arose, went softly downstairs, took the 
gosling from the spit, and ate it. Thereupon they also went 
down, but the gosling had completely vanished. Judas had 
a waking dream. 

This anecdote is given, not in the text of the Sepher- 
Toldos-Jeschu itself, but in the rabbinical commentaries on 
that work. The legend is a protest of Jewish positivism 
against Christian mysticism. As a fact, while the faithful 
surrendered themselves to magnificent dreams, the proscribed 
Israelite, Judas of the Christian civilisation, worked, sold, 
intrigued, became rich, possessed himself of this life's reali- 
ties, so that he became in a position to advance the means 
of existence to the very forms of worship which had so long 
outlawed him. The ancient adorers of the ark remained 
true to the cultus of the strong box ; the exchange is now 


their temple, and thence they govern the Christian world. 
The laugh is indeed with Judas, who can congratulate him- 
self upon not having slept like St Peter. 

In archaic writings preceding the Captivity, the Hebrew 
tau was cruciform, which further confirms our interpreta- 
tion of the twelfth plate of the Kabbalistic Tarot. The 
cross, which produces four triangles, is also the sacred sign 
of the duodenary, and on this account it was called the Key 
of heaven by the Egyptians. So Etteilla, confused by his 
protracted researches for the conciliation of the analogical 
necessities of this symbol with his own personal opinion, in 
which he was influenced by the erudite Court de Gebelin, 
placed in the hand of his upright hanged man, by him inter- 
preted as Prudence, a Hermetic caduceus, formed by two 
serpents and a Greek tau. Seeing that he understood the 
necessity for the tau or cross on the twelfth leaf of the book 
of Thoth, he should also have seen the multiple and magni- 
ficent meaning of the Hermetic hanged man, the Prometheus 
of science, the living man who makes contact with earth by 
his thought alone, whose firm ground is heaven, the free and 
immolated adept, the revealer menaced with death, the con- 
juration of Judaism against Christ, which seems to be an 
involuntary admission of the secret divinity of the Crucified, 
lastly, the sign of the work accomplished, the cycle termin- 
ated, the intermediary tau, which resumes for the first time, 
before the final denary, the signs of the sacred alphabet. 


13 D N 



WE have said that the images of persons and things are 
preserved in the astral light. Therein also can be evoked 
the forms of those who are in our world no longer, and by 
this means are accomplished those mysteries of necromancy 
which are so contested and at the same time so real. The 
Kabbalists who have discoursed concerning the world of 
spirits have simply described what they have seen in their 
evocations. Eliphas Levi Zahed,^ who writes this book, 
has evoked, and he has seen. Let us state, in the first 
place, what the masters have written of their visions or 
their intuitions in that which they term the light of glory. 
We read in the Hebrew book concerning the Revolution of 
Souls that there are three classes of souls the daughters of 
Adam, the daughters of angels, and the daughters of sin. 
According to the same book, there are also three kinds of 
spirits captive spirits, wandering spirits, and free spirits. 
Souls are sent forth in couples ; at the same time certain 
souls of men are born widowed, and their spouses are held 
captive by Lilith and Naemah, the queens of the stryges ; 
they are souls condemned to expiate the temerity of a 
celibate's vow. Hence, when a man renounces the love 
of women from his infancy, he makes the bride who was 
destined for him a slave to the demons of debauch. Souls 
grow and multiply in heaven as bodies do upon earth. 
Immaculate souls are the daughters of the kisses of angels. 

Nothing can enter heaven save that which comes from 

neaven. Hence, after death, the divine spirit which 

animated man returns alone to heaven and leaves two 

corpses, one upon earth, the other in the atmosphere ; one 

* These Hebrew names translated into French are Alphonse Louis Constant. 


terrestrial and elementary, the other aerial and sidereal, one 
already inert, the other still animated by the universal 
movement of the soul of the world, yet destined to die 
slowly, absorbed by the astral forces which produced it. 
The terrestrial body is visible ; the other is unseen by the 
eyes of earthly and living bodies, nor can it be beheld except 
by the application of the astral light to the translucid, which 
conveys its impressions to the nervous system, and thus in- 
fluences the organ of sight so as to make it perceive the 
forms which are preserved and the words which are written 
in the book of vital light. 

When a man has lived well the astral body evaporates 
like a pure incense ascending towards the upper regions ; 
but should he have lived in sin, his astral body, which holds 
him prisoner, still seeks the objects of its passions, and 
wishes to return to life. It torments the dreams of young 
girls, bathes in the steam of spilt blood, and floats about 
the places where the pleasures of its life elapsed ; it still 
watches over treasures which it possessed and buried; it 
expends itself in painful efforts to make fresh material 
organs and so live again. But the stars draw it up and 
absorb it ; its feels its intelligence weaken, its memory 
gradually vanishes, all its being dissolves. . . . Its former 
vices rise up before it, assume monstrous shapes, and pursue 
it ; they attack and devour it. ... The unfortunate creature 
thus successively loses all the members which have ministered 
to his iniquities ; then he dies a second time and for ever, 
because he loses his personality and his memory. Souls 
which are destined to live, but are not yet completely 
purified, remain captive for a longer or shorter period in 
the astral body, wherein they are burned by the odic light, 
which seeks to absorb and dissolve them. It is in order to 
escape from this body that suffering souls sometimes enter 
the bodies of the living and therein dwell in that state 
which Kabbalists term embryonic. Now, it is these aerial 
bodies which are evoked by necromancy. We enter into 
connection with larvae, with dead or perishing substances, 


by this operation. The beings in question, for the most 
part, cannot speak except by the tingling of our ears pro- 
duced by the nervous shock to which I have referred, and 
commonly they can only reason by reflecting our thoughts 
and our reveries. To behold these strange forms, we must 
put ourselves in abnormal condition akin to sleep or death, 
in other words, we must magnetise ourselves and enter into 
a kind of lucid and waking somnambulism. Then necro- 
mancy has real results, and then the evocations of magic 
can produce actual visions. We have said that in the great 
magical agent, which is the astral light, there are preserved 
all impressions of things, all images formed either by rays 
or reflections ; in this same light our visions come to us, 
and it is this which intoxicates the insane, and leads away 
their dormant judgment in pursuit of the most bizarre 
phantoms. To insure vision without illusion in this light, 
a powerful will must be with us to isolate reflections and 
attract rays only. To dream awake is to see in the astral 
light, and the orgies of the Sabbath, described by so many 
sorcerers in their criminal trials, came to them solely in 
this manner. The preparations and the substances used to 
obtain this result were often horrible, as we shall see in the 
Ritual, but the result itself was never doubtful. They be- 
held, they heard, they handled the most abominable, most 
fantastic, most impossible things. We shall return to this 
subject in our fifteenth chapter ; at the present moment we 
are concerned only with the evocations of the dead. 

In the spring of the year 1854 I had undertaken a 
rney to London, that I might escape from internal dis- 
quietude, and devote myself, without interruption, to science. 
I had letters of introduction to persons of eminence, who 
were anxious for revelations from the supernatural world. 
I made the acquaintance of several, and discovered in them, 
amidst much that was courteous, a depth of indifference or 
trifling. They asked me forthwith to work wonders, as if I 
were a charlatan, and I was somewhat discouraged, for, to 
speak frankly, far from being inclined to initiate others into 




the mysteries of ceremonial magic, I had myself shrunk all 
along from its illusions and weariness ; moreover, such cere- 
monies necessitated an equipment which would be expen- 
sive and hard to collect. I buried myself, therefore, in the 
study of the transcendent Kabbalah, and concerned myself 
no further with English adepts, when, returning one day to 
my hotel, I found a note awaiting me. This note contained 
half of a card, divided transversely, on which I immediately 
recognised the seal of Solomon. It was accompanied by a 
small sheet of paper, on which these words were pencilled : 
" To-morrow, at three o'clock, in front of Westminster 
Abbey, the second half of this card will be given you.". I 
kept this curious assignation. At the appointed spot I 
found a carriage drawn up, and as I held unaffectedly the 
morsel of card in my hand, a footman approached, making 
a sign as he did so, and then opened the door of the 
equipage. It contained a lady in black, wearing a thick 
veil ; she motioned to me to take a seat beside her, shewing 
me at the same time the other half of the card. The door 
closed, the carriage drove off, and, the lady raising her veil, 
I saw that my appointment was with an elderly person, 
with grey eyebrows and black eyes of unusual brilliance, 
and strangely fixed in expression. " Sir," she began, with 
a strongly marked English accent, " I am aware that the 
law of secrecy is rigorous amongst adepts ; a friend of Sir 

B L , who has seen you, knows that you have 

been asked for phenomena, and that you have refused to 
gratify such curiosity. You are possibly without the 
materials ; I should like to shew you a complete magical 
cabinet, but I must exact beforehand the most inviolable 
silence. If you will not give me this pledge upon your 
honour, I shall give orders for you to be driven to your 
home." I made the required promise, and faithfully keep 
it by divulging neither the name, position, nor abode of this 
lady, whom I soon recognised as an initiate, not exactly of 
the first order, but still of a most exalted grade. We had 
a number of long conversations, in the course of which she 


invariably insisted upon the necessit} 7 of practical experience 
to complete initiation. She shewed me a collection of magical 
vestments and instruments, lent me some rare books, which 
I needed ; in short, she determined me to attempt, at her 
house, the experiment of a complete evocation, for which I 
prepared during a period of twenty-one days, scrupulously 
observing the rules laid down in the thirteenth chapter of 
the Eitual. 

The probation terminated on the 24th of July : it was 
proposed to evoke the phantom of the divine Apollonius, 
and to question it upon two secrets, one which concerned 
myself, and one which interested the lady. She had 
counted on taking part in the evocation with a trustworthy 
person, but this person proved nervous at the last moment, 
and, as the triad or unity is indispensable for magical rites, 
I was left to my own resources. The cabinet prepared for 
the evocation was situated in a turret; it contained four 
concave mirrors, and a species of altar having a white marble 
top, encircled by a chain of magnetized iron. The sign of 
the pentagram, as given in the fifth chapter of this work, 
was carved and gilded on the white marble surface ; it was 
drawn also in various colours upon a new white lambskin 
stretched beneath the altar. In the middle of the marble 
table there was a small copper chafing-dish, containing 
charcoal of alder and laurel wood; another chafing-dish 
was set before me on a tripod. I was clothed in a white 
garment, very similar to the vestments of our catholic 
priests, but longer and wider, and I wore upon my head a 
crown of vervain leaves, intertwined with a golden chain. 
I held a new sword in one hand, and in the other the 
Eitual. I kindled two fires with the required and prepared 
substances, and I began reading the evocations of the Ritual 
in a voice at first low, but rising by degrees. The smoke 
spread, the flame caused the objects upon which it fell to 
waver, then it went out, the smoke still floating white and 
slow about the marble altar ; I seemed to feel a kind of 
quaking of the earth, my ears tingled, my heart beat quickly. 


I heaped more twigs and perfumes on the chafing-dishes, 
and as the flame again burst up, I beheld distinctly, before 
the altar, the figure of a man of more than normal size, 
which dissolved and vanished away. I recommenced the 
evocations, and placed myself within a circle which I had 
drawn previously between the tripod "and the altar. There- 
upon the mirror which was behind the altar seemed to 
brighten in its depth, a wan form was outlined therein, 
which increased, and seemed to approach by degrees. Three 
times, and with closed eyes, I invoked Apollonius. When 
I again looked forth there was a man in front of me, 
wrapped from head to foot in a species of shroud, which 
seemed more grey than white ; he was lean, melancholy and 
beardless, and did not altogether correspond to my pre- 
conceived notion of Apollonius. I experienced an abnorm- 
ally cold sensation, and when I endeavoured to question 
the phantom I could not articulate a syllable. I therefore 
placed my hand upon the sign of the pentagram, and 
pointed the sword at the figure, commanding it mentally to 
obey and not alarm me, in virtue of the said sign. The 
form thereupon became vague, and suddenly disappeared. I 
directed it to return, and presently felt, as it were, a breath 
close by me, something touched my hand which was holding 
the sword, and the arm became immediately benumbed as 
far as the elbow. I divined that the sword displeased the 
spirit, and I therefore placed its point downwards, close by 
me, within the circle. The human figure reappeared imme- 
diately, but I experienced such an intense weakness in all 
my limbs, and a swooning sensation came so quickly over 
me, that I made two steps to sit down, whereupon I fell 
into a profound lethargy, accompanied by dreams, of which I 
had only a confused recollection when I came again to 
myself. For several subsequent days my arm remained 
benumbed and painful. The apparition olid not speak to- 
me, but it seemed that the questions I had designed to ask 
answered themselves in my mind. To that of the lady an 
Anterior voice replied Death ! it was concerning a man 


of whom she desired information. As for myself, I sought 
to know whether reconciliation and forgiveness were 
possible between two persons who occupied my thoughts, 
and the same inexorable echo within me also answered 
Dead ! 

I am stating facts as they occurred, but I would impose 
faith on no one. The consequence of this experience on 
myself was something inexplicable. I was no longer the 
same man ; something of another world had passed into 
me ; I was no longer either sad or cheerful, but I felt a 
singular attraction towards death, unaccompanied, however, 
by any suicidal tendency. I analysed my experience care- 
fully, and, notwithstanding a lively nervous repugnance, I 
twice repeated the same experiment, allowing some days to 
elapse between each ; there was not, however, sufficient 
difference between the phenomena to warrant me in pro- 
tracting a narrative which is perhaps already too long. But 
the net result of these two additional evocations was for me 
the revelation of two Kabbalistic secrets which might 
change, in a short space of time, the foundations and 
laws of society at large, if they came to be known gener- 

Am I to conclude from all this that I really evoked, 
saw, and touched the great Apollonius of Tyana ? I am 
not so hallucinated as to affirm or so unserious as to believe 
it. The effect of the probations, the perfumes, the mirrors, 
the pantacles, is an actual drunkenness of the imagination, 
which must act powerfully upon a person otherwise nervous 
and impressionable. I do not explain the physical laws by 
which I saw and touched; I affirm solely that I did see 
and that I did touch, that I saw clearly and distinctly, apart 
from dreaming, and this is sufficient to establish the real 
efficacy of magical ceremonies. For the rest, I regard the 
practice as destructive and dangerous ; if it became habitual, 
neither moral nor physical health would be able to with- 
stand it. The elderly lady whom I have mentioned, and of 
whom I subsequently had reason to complain, was a case in 


point ; despite her asseverations to the contrary, I have no 
doubt that she was addicted to necromancy and goetia. She 
at times lost all self-control, at others yielded to senseless 
fits of passion, for which it was difficult to discover a cause. 
I left London without bidding her adieu, and I shall faith- 
fully adhere to my engagement by giving no clue to her 
identity, which might connect her name with practices, 
pursued in all probability without the knowledge of her 
family, which I believe to be large and of very considerable 

There are evocations of intelligence, evocations of love, and 
evocations of hate ; but, once more, there is no proof whatso- 
ever that spirits really leave the higher spheres to communi- 
cate with us ; the opposite, as a fact, is more probable. We 
evoke the memories which they have left in the astral light, 
or common reservoir of universal magnetism. It was in this 
light that the Emperor Julian once saw the gods manifest, 
looking old, ill, and decrepit fresh proof of the influence 
exercised by current and accredited opinions on the reflec- 
tions of this same magical agent which makes our tables 
talk and answers by taps on the walls. After the evocation 
I have described, I re-read carefully the life of Apollonius, 
who is represented by historians as an ideal of antique 
beauty and elegance, and I then observed that towards the 
end of his life he was starved and tormented in prison. 
This circumstance, which may have remained in my memory 
without my being aware of it, possibly determined the un- 
attractive form of my vision, which I regard solely as the 
voluntary dream of a waking man. I have seen two other 
persons, whom there is no occasion to name, both differing, 
as regards costume and appearance, from what I had ex- 
pected. For the rest, I commend the greatest caution to 
those who propose devoting themselves to similar experiences ; 
their result is intense exhaustion, and frequently a shock 
sufficient to occasion illness. 

I must not conclude this chapter without mentioning the 
curious opinions of certain Kabbalists, who distinguish be- 


tween apparent and real death, holding that the two are 
seldom simultaneous. In their idea, the majority of persons 
who are buried are still alive, while a number of others who 
are regarded as living are in reality dead. Incurable mad- 
ness, for example, would be with them an incomplete but 
real death, leaving the terrestial body under the purely in- 
stinctive control of the sidereal body. When the human 
soul experiences a greater blow than it can bear, it would 
thus become separated from the body, leaving the animal 
soul, or sidereal body, in its place, and these human remains 
would be to some extent less alive really than a mere 
animal. Dead persons of this kind are said to be recognised 
by the complete extinction of the moral and affectionate 
sense ; they are neither bad nor good ; they are dead. Such 
beings, who are the poisonous fungi of the human race, 
absorb the life of living beings to their fullest possible ex- 
tent, and this is why their proximity benumbs the soul and 
chills the heart. If such corpse-like creatures really existed, 
they would realise all that was recounted in former times 
about brocalaques and vampires. Now, are there not 
certain persons in whose presence one feels less intelligent, 
less good, sometimes even less honest ? Are there not some 
whose vicinity extinguishes all faith and all enthusiasm, 
who draw you by your weaknesses, who govern you by your 
evil propensities, and make you die slowly to morality in a 
torment like that of Mezentius ? These are dead people 
whom we mistake for living beings ; these are vampires 
whom we regard as friends ! 


14 3 



ST AUGUSTINE questioned seriously whether Apuleius could 
have been changed into an ass by a Thessalian sorceress, 
and theologians have long debated about the transformation 
of Nebuchadnezzar into a wild beast, which things merely 
prove that the eloquent doctor of Hippo was unacquainted 
with magical secrets and that the theologians in question 
have not advanced far in exegesis. We are concerned in 
this chapter with different and more incredible marvels, 
which are at the same time incontestable. I refer to lycan- 
thropy, or the nocturnal transformation of men into wolves, 
so celebrated in rural tales of the twilight by the histories 
of were-wolves. These histories are so well attested that, 
with a view to their explanation, sceptical science has 
recourse to furious mania and masquerading as animals. 
But such hypotheses are puerile and explain nothing. Let 
us seek elsewhere for the secret of the phenomena which 
have been observed on this subject, and begin with establish- 
ing ; 1, That no one has ever been killed by a were-wolf, 
except by suffocation, without effusion of blood and without 
wounds ; 2, That were-wolves, though tracked, pursued, and 
even wounded, have never been killed on the spot ; 3, That 
persons suspected of these transformations have always been 
found at home, after a were-wolf chase, more or less 
maimed, sometimes dying, but invariably in their natural 

Let us, next, establish phenomena of a different order. 
Nothing in the world is better borne out by evidence than 
the visible and real presence of P. Alphonsus Ligouri beside 
the dying pope, whilst the same personage was simul- 
taneously seen at home, far from Eome, in prayer and ecstasy. 


Further, the simultaneous presence of the missionary Francis 
Xavier in several places at one time has been no less strictly 
demonstrated. It will be said that these are miracles, but 
we reply that miracles when they are genuine are simply 
facts for science. Apparitions of persons dear to us coinci- 
dent with the moment of their death are phenomena of the 
same order and attributable to the same cause. We have 
spoken of the sidereal body which is intermediary between 
the soul and the~physical body. Now, this body frequently 
remains awake while the latter sleeps, and passes through 
all space which universal magnetization opens to it. It 
lengthens without breaking the sympathetic chain which 
attaches it to our heart and brain, and it is for this reason 
that it is so dangerous to awaken dreamers suddenly. As a 
fact, too great a start may break the chain in an instant and 
cause death immediately. The form of our sidereal body is 
conformed to the habitual condition of our thoughts, and it 
modifies, in the long run, the characteristics of the material 
body. This is why Swedenborg, in his somnambulistic in- 
tuitions, frequently beheld spirits in the shape of various 

Let us now make bold to say that a were-wolf is nothing 
else but the sidereal body of a man whose savage and 
uinary instincts are typified by the wolf ; who, further, 
hilst his phantom wanders over the country, is sleeping 
painfully in his bed, and dreams that he is actually a wolf. 
What makes the were-wolf visible is the almost somnam- 
ic excitement caused by the fright of those who behold 
it, or else the tendency, more particularly in simple country 
persons, to enter into direct communication with the astral 
light, which is the common medium of visions and dreams. 
The hurts inflicted on the were-wolf really wound the sleep- 
ing person by the odic and sympathetic congestion of the 
astral light, and by the correspondence of the immaterial 
with the material body. Many persons will believe that 
they are dreaming when they read such things as these, and 
will ask whether we are really ourselves awake ; but we will 



only request men of science to reflect upon the phenomena 
of gestation, and upon the influence of the imagination of 
women on the form of their offspring. A woman who had 
been present at the execution of a man who was broken 
upon a wheel gave birth to a child with all its limbs 
shattered. Let anyone explain to us how the impression 
produced upon the soul of the mother by a horrible spectacle 
could so have reacted on the child, and we in turn will ex- 
plain why blows received in dreams can really bruise and 
even grievously wound the body of him who receives them 
in imagination, above all when his body is suffering and 
subjected to nervous and magnetic influences. 

To these phenomena and to the occult laws which govern 
them must be referred the effects of bewitchment, of which 
we shall speak hereafter. Diabolical obsessions, and the 
majority of nervous diseases which affect the brain, are 
wounds inflicted on the nervous mechanism by the astral 
light when perverted, that is, absorbed or projected in 
abnormal proportions. All extraordinary and extra-natural 
tensions of the will predispose to obsessions and nervous 
diseases ; enforced celibacy, asceticism, hatred, ambition, re- 
jected love, are so many generative principles of infernal 
forms and influences. Paracelsus says that the menstrua- 
tions of women beget phantoms in the air, and from this 
standpoint convents would be seminaries for nightmares, while 
the devils might be compared to those heads of the hydra of 
Lerne which were reproduced eternally and propagated in 
the very blood from their wounds. The phenomena of 
possession amongst the Ursulines of Loudun, so fatal to 
Urban Grandier, have been misconstrued. The nuns were 
really possessed by hysteria and fanatical imitation of the 
secret thoughts of their exorcists, which were transmitted to 
their nervous system by the astral light. They received the 
impression of all the hatreds which this unfortunate priest 
had conjured up against him, and this wholly interior com- 
munication seemed diabolical and miraculous to themselves. 
Hence in this tragical affair everyone acted sincerely, even 


to Laubardemont, who, in his blind execution of the pre- 
judged verdicts of Cardinal Richelieu, believed that he was 
fulfilling at the same time the duties of a true judge, and 
as little suspected himself of being a follower of Pontius 
Pilate as he would have recognised in the sceptical and 
libertine curd of Saint-Pierre-du Marchd, a disciple and 
martyr of Christ. The possession of the nuns of Louvier is 
scarcely more than a copy of those of Loudun ; the devils 
invent little and plagiarise one another. The process of 
Gaufridi and Magdalen de la Palud possesses stranger 
features, for in this case the victims are their own accusers. 
Gaufridi confessed that he was guilty of depriving a number 
of women of the power to defend themselves against his 
seductions by simply breathing in their nostrils. A young 
and beautiful girl, of noble family, who had been thus in- 
sufflated, described, in the greatest detail, scenes wherein 
the unchaste seemed to vie with the monstrous and grotesque. 
Such are the ordinary hallucinations of false mysticism and 
ill-kept celibacy. Gaufridi and his mistress were obsessed 
by their mutual chimeras, and the brain of the one reflected 
the nightmares of the other. Was not the Marquis of 
Sade himself infectious for certain depleted and diseased 
natures ? 

The scandalous trial of Father Girard is a new proof of 
the deliriums of mysticism and the singular nervous affec- 
tions which it may entail. The trances of la Cadiere, her 
ecstacies, her stigmatas, were all as real as the insensate and 
perhaps involuntary debauchery of her director. She accused 
him, when he wished to withdraw from her, and the con- 
version of this young woman was a revenge, for there is 
nothing more cruel than depraved passions. An influential 
body, which intervened in the trial of Grandier for the 
destruction of the possible heretic, in this case rescued 
Father Girard for the honour of the order. Moreover, 
Grandier and Girard attained the same results by very 
different means, with which we shall be specially con- 
cerned in the sixteenth chapter. 


We operate by our imagination on the imagination of 
others, by our sidereal body on theirs, by our organs on 
their organs, in such a way that, by sympathy, whether of 
inclination or obsession, we reciprocally possess one another, 
and identify ourselves with those upon whom we wish to 
act. Reactions against such dominations frequently cause 
the most pronounced antipathy to succeed the keenest 
sympathy. Love has a tendency to unify beings; in thus 
identifying, it frequently renders them rivals, and, conse- 
quently, enemies, if in the depth of the two natures there 
is an unsociable disposition, like pride. To permeate two 
united souls in an equal degree with pride is to disjoin 
them by making them rivals. Antagonism is the necessary 
consequence of a plurality of gods. 

When we dream of a living person, either their sidereal 
body presents itself to ours in the astral light, or at least 
the reflection thereof, and our impressions at the meeting 
often make known the secret dispositions of the\ person in 
our regard. For example, love fashions the sidereal body of 
the one in the image and likeness of the other, so that the 
psychal medium of the woman is like a man, and that of 
the man like a woman. It was this transfer which the 
Kabbalists sought to express in an occult manner when 
they said, in explanation of an obscure term of Genesis : 
" God created love by placing a rib of Adam in the breast 
of the woman, and a portion of the flesh of Eve in the 
breast of the man, so that at the bottom of woman's heart 
there is the bone of man, while at the bottom of man's 
heart there is the flesh of woman," an allegory which is 
certainly not devoid of depth and beauty. 

We have referred, in the previous chapter, to what the 
masters in Kabbalah call the embryonic condition of souls. 
This state, completed after the death of the person who 
thereby possesses another, is often commenced in life, 
whether by obsession or by love. I knew a young woman, 
whose parents inspired her with a great terror, who took 
suddenly to inflicting upon an inoffensive person the very 


acts she dreaded in them. I knew another who, after 
participating in an evocation concerned with a guilty 
woman suffering in the next world for certain eccentric 
acts, began to imitate, without any reason, the actions of 
the dead person. To this occult power must be attributed 
the terrible influence resident in parental malediction, which 
is feared by all nations on earth, as also the imminent 
danger of magical operations when anyone has not reached 
the isolation of true adepts. This virtue of sidereal trans- 
mutation, which really exists in love, explains the allegorical 
marvels of the wand of Circe. Apuleius speaks of a 
Thessalian woman who changed herself into a bird ; he 
won the affections of her servant to discover the secrets 
of the mistress, and succeeded only in transforming himself 
into an ass. This allegory contains the most concealed 
secrets of love. Again, the Kabbalists say that when a 
man falls in love with a female elementary undine, 
sylphide, or gnomide, as the case may be she becomes 
immortal with him, or otherwise he dies with her. We 
have already seen that elementaries are imperfect and as 
yet mortal men. The revelation we have mentioned, which 
has been regarded merely as a fable, is therefore the dogma 
of moral solidarity in love, which is itself the foundation of 
love, and alone explains all its sanctity and all its power. 

10, then, is this Circe, that changes her worshippers into 
swine, while, so soon as she is subjected to the bond of 
love, her enchantments are destroyed ? She is the ancient 
courtesan, the marble woman of all the ages. A woman who 
is without love absorbs and degrades all who come near her ; 
she who loves, on the other hand, diffuses enthusiasm, 
nobility, and life. 

There was much talk in the last century about an adept 
accused of charlatanism, who was termed in his lifetime the 
divine Cagliostro. It is known that he practised evocations, 
and that in this art he was surpassed only by the illuminated 
Schroepffer.* It is said also that he boasted of his power 

* See, in the Ritual, Schrcepffer's secrets and formulas for evocation. 


in binding sympathies, and that he claimed to be in pos- 
session of the secret of the great work ; but that which 
rendered him still more famous was a certain elixir of life, 
which immediately restored to the aged the strength and 
vitality of youth. The basis of this composition was mal- 
voisie wine, and it was obtained by distilling the sperm of 
certain animals with the sap of certain plants. We are in 
possession of the recipe, but our reasons for withholding it 
will be readily understood. 

15 D P 



We approach the mystery of black magic. We are about 
to confront, even in his own sanctuary, the black god of the 
Sabbath, the formidable goat of Mendes. At this point 
those who are subject to fear should close the book ; even 
persons who are a prey to nervous impressions will do well 
to divert themselves or to abstain. We have set ourselves 
a task, and we must complete it. Let us first of all address 
ourselves frankly and boldly to the question : Is there a 
devil ? What is the devil ? As to the first point, science 
is silent, philosophy denies it on chance, religion only answers 
in the affirmative. As to the second point, religion states 
that the devil is the fallen angel ; occult philosophy accepts 
and explains this definition. It will be unnecessary to 
repeat what we have already said on the subject ; we will 
add here a further revelation : 



The old serpent of the legend is nothing else than the 


universal agent, the eternal fire of terrestrial life, the soul 
of the earth, and the living fount of hell. We have said 
that the astral light is the receptacle of forms, and these 
when evoked by reason are produced harmoniously, but 
when evoked by madness they appear disorderly and 
monstrous ; so originated the nightmares of St Anthony 
and the phantoms of the Sabbath. Do, therefore, the 
evocations of goetia and demonomania possess a practical 
result ? Yes, certainly one which cannot be contested, 
one more terrible than could be recounted by legends ! 
When any one invokes the devil with intentional cere- 
monies, the devil comes, and is seen. To escape dying from 
horror at the sight, to escape catalepsy or idiocy, one must 
be already mad. Grandier was a libertine through indevo- 
tion, and perhaps also through scepticism ; excessive zeal, 
following on the aberrations of asceticism and blindness of 
faith, depraved Girard, and made him deprave in his turn. 
In the fifteenth chapter of our Eitual we shall give all the 
diabolical evocations and practices of black magic, not that 
they may be used, but that they may be known and judged, 
and that such insanities may be put aside for ever. 

M. Eudes de Mirville, whose book upon table-turning 
made a certain sensation recently, will possibly be contented 
and discontented at the same time with the solution here 
given of black magic and its problems. As a fact, we 
maintain, like himself, the reality and prodigious nature of 
the facts ; with him also we assign them to the old serpent, 
the secret prince of this world ; but we are not agreed as to 
the nature of this blind agent, which, under different direc- 
tions, is at once the instrument of all good and of all evil, 
the minister of prophets and the inspirer of pythonesses. 
In a word, the devil, for us, is force placed temporarily at 
the disposal of error, even as mortal sin is, to our thinking, 
the persistence of the will in what is absurd. M. de Mir- 
ville is therefore a thousand times right, but he is once and 
one great time wrong. 

What we must exclude above all from the realm of 


existences is the arbitrary. Nothing happens by chance, 
nor yet by the autocracy of a good or evil will. There are 
two houses in heaven, and the lower house of Satan is 
restrained in its extremes by the senate of divine wisdom. 

16. yQ 


WHEN a man gazes unchastely upon any woman he pro- 
fanes that woman, said the Great Master. What is willed 
with persistence is done. Every real will is confirmed by 
acts; every will confirmed by an act is action. Every 
action is subject to a judgment, and such judgment is 
eternal. These are dogmas and principles from which it 
follows that the good or evil which we will, to others as to 
ourselves, according to the capacity of our will and within the 
sphere of our action, will infallibly take place, if the will 
be confirmed and the determination fixed by acts. The 
acts should be analogous to the will. The intent to do 
harm or to excite love, in order to be efficacious, must be 
confirmed by deeds of hatred or affection. Whatsoever 
bears the impression of a human soul belongs to that soul ; 
whatsoever a man has appropriated after any manner be- 
comes his body in the broader acceptation of the term, and 
anything which is done to the body of a man is felt, medi- 
ately or immediately, by his soul. It is for this reason that 
every species of hostility towards one's neighbour is regarded 
by moral theology as the beginning of homicide. Bewitch- 
ment is a homicide, and the more infamous because it eludes 
self-defence by the victim and punishment by law. This 
principle being established to exonerate our conscience, and 


for the warning of the weak vessels, let us affirm boldly 
that bewitchment is possible. Let us even go further and 
lay down that it is not only possible, but in some sense 
necessary and fatal. It is continually going on in the social 
world, unconsciously both to agents and patients. Involun- . 
tary bewitchment is one of the most terrible dangers of i 
human life. Passional sympathy inevitably subjects the 
hottest desire to the strongest will. Moral maladies are 
more contagious than physical, and there are some triumphs 
of infatuation and fashion which are comparable to leprosy 
or cholera. We may die of an evil acquaintance as well as 
of a contagious touch, and the frightful plague which, dur- 
ing recent centuries only, has avenged in Europe the pro- 
fanation of the mysteries of love, is a revelation of the 
analogical laws of nature, and at the same time offers only 
a feeble image of the moral corruptions which follow daily 
on an equivocal sympathy. There is a story of a jealous 
and infamous man who, to avenge himself on a rival, con- 
tracted an incurable disorder, and made it the common 
scourge and anathema of a divided bed. This atrocious 
history is that of every magician, or rather of every sorcerer 
who practises bewitchments. He poisons himself in order 
that he may poison others ; he damns himself that he may 
torture others ; he draws in hell with his breath in order 
that he may expel it by his breath ; he wounds himself to 
death that he may inflict death on others ; but possessed of 
this unhappy courage, it is positive and certain that he will 
poison and slay by the mere projection of his perverse will. 
There are some forms of love which are as deadly as hatred, 
and the bewitchments of goodwill are the torment of the 
wicked. The prayers offered to God for the conversion of a 
man bring misfortune to that man if he will not be con- 
verted. As we have already said, it is weariness and danger 
to strive against the fluidic currents occasioned by the 
chains of wills in union. 

Hence there are two kinds of bewitchment, voluntary 
and involuntary ; physical and moral bewitchment may be 



also distinguished. Power attracts power, life attracts life, 
health attracts health; this is a law of nature. If two 
children live, above all, if they sleep together, and if one be 
weak while the other is strong, the strong will absorb the 
weak, and the latter will waste away. For this reason, it 
is important that children should always sleep alone. In 
conventual seminaries certain pupils absorb the intelligence 
of the others, and in every given circle of men, an individual 
speedily appears who avails himself of the wills of the rest. 
Bewitchment by means of currents is exceedingly common, as 
we have already observed ; morally as well as physically, 
most of us are carried away by the crowd. What, however, 
we have proposed to exhibit more especially in this chapter 
is the almost absolute power of the human will upon the 
determination of its acts and the influence of every outward 
demonstration upon outward things. 

Voluntary bewitchments are still frequent in our rural 
places because natural forces, among ignorant and isolated 
persons, operate without being diminished by any doubt or 
any diversion. A frank, absolute hatred, unleavened by 
rejected passion or personal cupidity is, under certain given 
conditions, a death-sentence for its object. I say unmixed 
with amorous passion or cupidity, because a desire, being 
an attraction, counterbalances and annuls the power of pro- 
jection. For example, a jealous person will never effi- 
caciously bewitch his rival, and a greedy heir will never by 
the mere fact of his will succeed in shortening the days 
of a miserly and long-lived uncle. Bewitchments attempted 
under such conditions reflect upon the operator and help 
rather than hurt their object, setting him free from a hostile 
action which destroys itself by excessive exaggeration. The 
term enw&tement (bewitchment) so strong in its Gaelic 
simplicity, admirably expresses what it means, the act of 
enveloping some one, so to speak, in a formulated will. The 
instrument of bewitchments is the great magic agent which, 
under the influence of an evil will, becomes really and 
positively the demon. Witchcraft, properly so called, that is, 



ceremonial operation with intent to bewitch, acts only on 
the operator, and serves to fix and confirm his will, by 
formulating it with persistence and labour, the two condi- 
tions which make volition efficacious. The more difficult or 
horrible the operation, the greater is its power, because it 
acts more strongly on the imagination and confirms effort in 
direct ratio of resistance. This explains the bizarre nature 
and even atrocious character of the operations in black magic, 
as practised by the ancients and in the middle ages, the 
diabolical masses, administration of sacraments to reptiles, 
effusions of blood, human sacrifices, and other monstrosities, 
which are the very essence and reality of goetia or nigro- 
mancy. Such are the practices which from all time have 
brought down upon sorcerers the just repression of the 
laws. Black magic is really only a graduated combination 
of sacrileges and murders designed for the permanent per- 
version of a human will and for the realisation in a living 
man of the hideous phantom of the demon. It is, there- 
fore, properly speaking, the religion of the devil, the cultus 
of darkness, hatred of good carried to the height of paroxysm ; 
it is the incarnation of death, and the persistent creation of 

The Kabbalist Bodin, who has been erroneously con- 
sidered of a feeble and superstitious mind, had no other 
motive in writing his Demonomania than that of warning 
people against dangerous incredulity. Initiated by the study 
f the Kabbalah into the true secrets of magic, he trembled 
,t the danger to which society was exposed by the aban- 
donment of this power to the wickedness of men. Hence 
he attempted what at the present time M. Eudes de Mirville 
is attempting amongst ourselves ; he gathered facts without 
interpreting them, and affirmed in the face of inattentive or 
pre-occupied science the existence of the occult influences 
and criminal operations of evil magic. In his own day 
Bodin received no more attention than will be given to 
M. Eudes de Mirville, because it is not enough to indicate 
phenomena and to prejudge their cause if we would influ- 


ence earnest men ; we must study, explain, and demonstrate 
such cause, and this is precisely what we are ourselves 
attempting. Will better success crown our own efforts ? 

It is possible to die through the love of certain people as 
by their hate ; there are absorbing passions, under the breath 
of which we feel ourselves depleted like the spouses of 
vampires. Not only do the wicked torment the good, but 
unconsciously the good torture the wicked. The gentleness 
of Abel was a long and painful bewitchment for the ferocity 
of Cain. Among evil men, the hatred of good originates in 
the very instinct of self-preservation ; moreover, they deny 
that what torments them is good, and, for their own peace, 
are driven to deify and justify evil. In the sight of Cain, 
Abel was a hypocrite and coward, who abused the pride of 
humanity by his scandalous submissions to divinity. How 
much must this first murderer have endured before making 
such a frightful attack upon his brother ? Had Abel under- 
stood, he would have been afraid. Antipathy is the pre- 
sentiment of a possible bewitchment, either of love or 
hatred, for we find love frequently succeeding repulsion. 
The astral light warns us of coming influences by its action 
on the more or less sensible, more or less active, nervous sys- 
tem. Instantaneous sympathies, electric loves, are explosions 
of the astral light, which are as exactly and mathematically 
demonstrable as the discharge of strong magnetic batteries. 
Thereby we may see what unexpected dangers threaten an 
uninitiated person who is perpetually fooling with fire in the 
neighbourhood of invisible powder-mines. We are saturated 
with the astral light, and we project it unceasingly to make 
room for and to attract fresh supplies. The nervous in- 
struments, which are specially designed either for attraction 
or projection, are the eyes and hands. The polarity of the 
hands is resident in the thumb, and hence, according to the 
magical tradition which still lingers in rural places, when- 
ever anyone is in suspicious company, he should keep the 
thumb doubled up and hidden in the hand, and while in 
the main avoiding a fixed glance at any one, still being the 


first to look at those whom we have reason to fear, so 
as to escape unexpected fluidic projections and fascinating 

There are certain animals which have the power of break- 
ing the currents of astral light by an absorption peculiar to 
themselves. They are violently antipathetic to us, and 
possess a certain sorcery of the eye : the toad, the basilisk, 
and the tard are instances. These animals, when tamed 
and carried alive on the person, or kept in occupied rooms, 
are a guarantee against the hallucinations and trickeries of 
ASTRAL INTOXICATION, a term we make use of here for the 
first time, one which explains all the phenomena of un- 
bridled passions, mental exaltations, and folly. Tame toads 
and tards, my dear sir, the disciple of Voltaire will say to 
me; carry them about with you, and write no more. To 
which I may answer, that I shall seriously think of doing 
so as soon as ever I feel tempted to laugh at anything I do 
not understand, and to treat those whose knowledge and 
wisdom I fail to understand, as fools or as madmen. 
Paracelsus, the greatest of the Christian magi, opposed 
bewitchment by the practices of a contrary bewitchment. 
He composed sympathetic remedies, and applied them, not 
to the suffering members, but to representations of those 
members, formed and consecrated according to magical cere- 
monial. His successes were incredible, and never has any 
physician approached Paracelsus in his marvels of healing. 
But Paracelsus had discovered magnetism long before 
Mesmer, and had carried to its final consequences this 
luminous discovery, or rather this initiation into the magic 
of the ancients, who better than us understood the great 
magical agent, and did not regard the astral light, azoth, 
the universal magnesia of the sages, as an animal and a 
special fluid emanating only from particular creatures. In 
his occult philosophy, Paracelsus opposes ceremonial magic, 
the terrible power of which he certainly did not ignore, but 
he sought to decry its practices so as to discredit black 
magic. He locates the omnipotence of the magus in the 


interior and occult magnes, and the most skilful magnetisers 
of our own day could not express themselves better. At 
the same time he counselled the employment of magical 
symbols, talismans above all, in the cure of diseases. In our 
eighteenth chapter we shall have occasion to return to the 
talismans of Paracelsus, while following Gaffarel upon the 
great question of occult iconography and numismatics. 

Bewitchment may also be cured by substitution, when 
that is possible, and by the rupture or deflection of the 
astral current. The rural traditions on all these points are 
admirable, and undoubtedly of remote antiquity ; they are 
remnants of the instruction of the Druids, who were 
initiated in the mysteries of Egypt and India by wandering 
hierophants. Now, it is well known in vulgar magic that a 
bewitchment that is, a will persistently confirmed in ill 
doing, invariably has its result, and cannot draw back with- 
out risk of death. The sorcerer who liberates any one from 
a charm must have another object for his malevolence, or it 
is certain that he himself will be smitten, and will perish as 
the victim of his own spells. The astral movement being 
circular, every azotic or magnetic emission which does not 
encounter its medium returns with force to its point of de- 
parture, thus explaining one of the strangest histories in a 
sacred book, that of the demons sent into the swine, which 
thereupon cast themselves into the sea. This act of high 
initiation was nothing else but the rupture of a magnetic 
current infected by evil wills. Our name is legion, for we 
are many, said the instinctive voice of the possessed sufferer. 
Possessions by the demon are bewitchments, and such cases 
are innumerable at the present day. A holy monk who 
has devoted himself to the service of the insane, Brother 
Hilarion Tissot, has succeeded, by long experience and in- 
cessant practice, in curing a number of patients, by uncon- 
sciously using the magnetism of Paracelsus. He attributes 
most of his cases either to disorder of the will or to the 
perverse influence of external wills ; he regards all crimes 
as acts of madness, and would treat the wicked as diseased, 


instead of exasperating and making them incurable, under 
the pretence of punishing them. What space of time must 
still elapse ere poor Brother Hilarion Tissot shall be hailed 
as a man of genius ! And how many serious men, when 
they read this chapter, will say that Tissot and myself 
should treat one another according to our common ideas, 
but should refrain from publishing our theories, if we do 
not wish to be reckoned as physicians worthy of a hospital 
for incurables ! It revolves, notwithstanding, said Galileo, 
stamping his foot upon the earth. Ye shall know the 
truth, and the truth shall make you free, said the Saviour 
of men. It might also be added : Ye shall love justice, and 
justice shall make you whole men. A vice is a poison, even 
for the body ; true virtue is a pledge of longevity. 

The method of ceremonial bewitchments varies with times 
and persons ; all subtle and domineering people find its 
secrets and its practice within themselves, without even 
actually calculating about them or reasoning on their 
sequence. Herein they follow instinctive inspirations of 
the great agent, which, as we have already said, accommo- 
dates itself marvellously to our vices and our virtues; it 
may, however, be generally laid down that we are subjected 
to the wills of others by the analogies of our tendencies, 
and above all, of our faults. To pamper the weaknesses of 
an individuality is to possess ourselves of that individuality 
and convert it into an instrument in the order of the same 
errors or depravities. Now, when two natures whose defects 
are analogous become subordinated one to another, the result 
is a sort of substitution of the stronger for the weaker, an 
actual obsession of one mind by the other. Very often the 
weaker may struggle and seek to revolt, but it only falls 
deeper in servitude. So did Louis XIII. conspire against 
Richelieu, and subsequently, so to speak, sought his pardon 
by abandoning his accomplices. We have all a ruling defect, 
which is for our soul as the umbilical cord of its sinful birth, 
and it is by this the enemy can always seize us for some 
vanity, for others idleness, for the majority egotism. Let a 


wicked and crafty mind avail itself of this snare and we are 
lost ; we may not go mad or turn idiots, but we become 
positively alienated, in all the force of the expression that 
is, we are subjected to a foreign impulsion. In such a state 
one dreads instinctively everything that might bring us 
back to reason, and will not even listen to representations 
that are opposed to our infatuation. Here is one of the 
most dangerous disorders which can affect the moral nature. 
The sole remedy for such a bewitchment is to make use of 
madness itself in order to cure madness, to provide the 
sufferer with imaginary satisfactions in the opposite order 
to that wherein he is now immersed. Endeavour, for 
example, to cure an ambitious person by making him desire 
the glories of heaven mystic remedy; cure one who is 
dissolute by true love natural remedy; obtain honourable 
successes for a vain person ; exhibit unselfishness to the 
avaricious, and procure for them legitimate profit by honour- 
able participation in generous enterprises, &c. Acting in 
this way upon the moral nature, we may succeed in curing 
a number of physical maladies, for the moral affects the 
physical in virtue of the magical axiom : " That which is 
above is like that which is below." This is why the Master 
said, when speaking of the paralysed woman: Satan has 
bound her. A disease invariably originates in a deficiency 
or an excess, and ever at the root of a physical evil we 
shall find a moral disorder. This is an unchanging law of 


17 D R 



OF all the arts which have originated in ancient magian 
wisdom astrology is now the most misunderstood. No one 
believes any longer in the universal harmonies of nature 
and in the necessary interlacing of all effects with all causes. 
Moreover, true astrology, that which connects with the 
unique and universal dogma of the Kabbalah, became pro- 
faned among the Greeks and among the Romans of the 
decline. The doctrine of the seven spheres and the three 
mobilies, primitively issuing from the sephirotic decade, 
the character of the planets governed by angels, whose 
names have been changed into those of Pagan divinities, the 
influence of the spheres on one another, the destiny attached 
to numbers, the scale of proportion between the celestial 
hierarchies corresponding to the human hierarchies all this 
has been materialised and degraded into superstition by 
genethliacal soothsayers and erecters of horoscopes during 
the decline and the middle ages. The restoration of astro- 
logy to its primitive purity would be, in a sense, the creation 
of an entirely new science ; here let us attempt merely to 
indicate its first principles, with their more immediate and 
approximate consequences. 

We have said that the astral light receives and preserves 
the impressions of all visible things ; it follows from this 
that the daily position of the heaven is reflected in this light, 
which, being the chief agent of life, operates the conception, 
gestation, and birth of children by a sequence of apparatuses 
naturally designed to this end. Now, if this light be 
sufficiently prodigal of images to impart to the fruit of the 
womb the visible imprints of a maternal fantasy or appetite, 
still more will it transmit to the plastic and indeterminate 


temperament of a newly-born child the atmospheric im- 
pressions and diverse influences which, in the entire 
planetary system, are consequent at a given moment upon 
such or such particular aspect of the stars. Nothing is 
indifferent in nature ; a stone more or a stone less upon a 
road may break or completely modify the destinies of the 
greatest men or even the largest empires ; still more must 
the position of this or that star in the sky have an influence 
on the child who is born, who enters by the very fact of his 
birth into the universal harmony of the sidereal world. 
The stars are bound to one another by the attractions which 
hold them in equilibrium and cause them to move with 
uniformity through space. From all spheres unto all 
spheres there stretch these indestructible threads of light, 
and there is no point upon any planet to which one of them 
is not attached. The true adept in astrology must, therefore, 
give heed to the precise time and place of the birth which 
is in question ; then, after an exact calculation of the astral 
influences, it remains for him to compute the chances of 
estate, that is to say, the advantages or hindrances which 
the child must one day meet with by reason of position, 
relatives, inherited tendencies, and hence natural proclivities, 
in the fulfilment of his destinies. Finally, he will still have 
to take into consideration human liberty and its initiative, 
should the child eventually come to be a true man, and to 
isolate himself by an intrepid will from fatal influences and 
from the chain of destiny. It will be seen that we do not 
allow too much to astrology, but so much as we leave it is 
indubitable ; it is the scientific and magical calculus of 

Astrology is as ancient as astronomy, and indeed it is 
more ancient ; all seers of lucid antiquity have accorded it 
their fullest confidence ; now, we must not condemn and 
reject in a shallow manner anything which comes before us 
protected and supported by such imposing authorities. Long 
and patient observations, conclusive comparisons, frequently 
repeated experiences, must have led the old sages to their 




decisions, and to refute them the same labour must be 
undertaken from an opposite standpoint. Paracelsus was 
perhaps the last of the great practical astrologers ; he cured 
diseases by talismans formed under astral influences ; he 
distinguished upon all bodies the mark of their dominant 
star ; there, according to him, was the true universal 
medicine, the absolute science of nature, lost by man's own 
fault, and recovered only by a small number of initiates. 
To recognise the sign of each star upon men, animals, and 
plants, is the true natural science of Solomon, that science 
which is said to be lost, but the principles of which are pre- 
served notwithstanding, as are all other secrets, in the symbol- 
ism of the Kabbalah. It will be readily understood that in 
order to read the stars one must know the stars themselves ; 
now, this knowledge is obtained by the kabbalistic domi- 
fication of the sky and by the understanding of the celestial 
planisphere, recovered and explained by Gaffarel. In this 
planisphere the constellations form Hebrew letters, and the 
mythological figures may be replaced by the symbols of the 
Tarot. To this same planisphere Gaffarel refers the origin 
of patriarchal writing, and in the chains of starry attraction 
the first lineaments of primitive characters may very well 
have been found, in which case the celestial book would 
have served as the model of Henoch's, and the kabbalistic 
alphabet would have been the synopsis of the entire sky. 
This is not wanting in poetry, nor, above all, in probability, 
and the study of the Tarot, which is evidently the primitive 

.d hieroglyphic work of Henoch, as was divined by the 
erudite William Postel, is sufficient to convince us hereof. 

The signs imprinted in the astral light by the reflection 
and attraction of the stars is reproduced, therefore, as the 
sages have discovered, on all bodies which are formed by the 
conjunction of that light. Men bear the signs of their star 
on their forehead chiefly, and in their hands ; animals in 
their whole form, and in their individual signs ; plants in 
their leaves and seed ; minerals in their veins and their 
grain. The study of these characters was the entire life- 


work of Paracelsus, and the figures on his talismans are the 
result of his researches ; he has, however, left us no key to 
them, so that the astral kabbalistic alphabet with its corre- 
spondences still remains to be done; as regards publicity, 
the science of unconventional magical writing stopped with 
the planisphere of Gaffarel. The serious art of divination 
rests wholly in the knowledge of these signs. Chiromancy 
is the art of reading the writing of the stars in the lines of 
the hand, and physiognomy seeks the same or analogous 
characters upon the countenance of its inquirers. As a fact, 
the lines formed on the human face by nervous contractions 
are determined fatally, and the radiation of the nervous 
tissue is absolutely analogous to those networks which are 
formed between the worlds by the chains of starry attraction. 
The fatalities of life are, therefore, written necessarily in our 
wrinkles, and a first glance frequently reveals upon the fore- 
head of a stranger either one or more of the mysterious 
letters of the kabbalistic planisphere. Should the letter be 
jagged and laboriously inscribed, there has been a struggle 
between will and fatality, and in his most powerful emotions 
and tendencies, the individual's entire past manifests to the 
rnagus ; from this it becomes easy to conjecture the future, 
and if events occasionally deceive the sagacity of the 
diviner, he who has consulted him will remain none the 
less astounded and convinced by the superhuman knowledge 
of the adept. 

The human head is formed upon the model of the celestial 
spheres ; it attracts and it radiates, and in the conception of 
a child, this it is which first forms and manifests. Hence 
the head is subject in an absolute manner to astral influ- 
ence, and evidences its several attractions by its diverse 
protuberances. The final word of phrenology is to be found, 
therefore, in scientific and purified astrology, the problems 
of which we point out to the patience and good faith of 

According to Ptolemy, the sun dries up and the moon 
moistens ; according to the kabbalists, the sun represents 


rigorous Justice, while the moon is in sympathy with 
Mercy. It is the sun which produces storms, and, by a 
kind of gentle atmospheric pressure, the moon occasions the 
ebb and flow, or, as it were, the respiration of the sea. We 
read in the Zohar, one of the great sacred books of the 
Kabbalah, that " the magical serpent, the son of the Sun, was 
about to devour the world, when the Sea, daughter of the 
Moon, set her foot upon his head and subdued him." For 
this reason, among the ancients, Venus was the daughter of 
the Sea, as Diana was identical with the Moon. Hence 
also the name of Mary signifies star or salt of the sea. To 
consecrate this kabbalistic doctrine in the belief of the 
vulgar, it is said in prophetic language : The woman shall 
crush the serpent's head. 

Jerome Cardan, one of the boldest students, and, beyond 
contradiction the most skilful astrologer of his time Jerome 
Cardan, who, if we accept the legend of his death, was a 
martyr to his faith in astrology, has left behind him a 
calculation by means of which any one can foresee the good 
or evil fortune special to all the years of his life. His 
theory was based upon his own experiences, and he assures 
us that the calculation never deceived him. To ascertain 
the fortune of a given year, he sums up the events of those 
which have preceded it by 4, 8, 12, 19, and 30 ; the number 
4 is that of realisation ; 8 is the number of Venus or natural 
things ; 1 2 belongs to the cycle of Jupiter, and corresponds 
to successes ; 1 9 has reference to the cycles of the Moon 
and of Mars ; the number 3 is that of Saturn or Fatality. 
Thus, for example, I desire to ascertain what will befall me 
in this present year 1855 ; I pass in review the decisive 
events in the order of life and progress which occurred four 
years ago ; the natural felicity or misfortune of eight years 
back ; the successes or failures of twelve years since ; the 
vicissitudes and miseries or diseases which overtook me 
nineteen years from now, and my tragic or fatal experiences 
of thirty years back. Then, taking into account irrevocably 
accomplished facts and the advance of time, I calculate the 


chances analogous to those which I owe already to the in- 
fluence of the same planets, and I conclude that in 1851 I 
had employment which was moderately but sufficiently re- 
munerative, with some embarrassment of position ; in 1847 
I was violently separated from my family, with great 
attendant sufferings for mine and me ; in 1843 I travelled 
as an apostle, addressing the people, and suffering the per- 
secution of ill -meaning persons; briefly, I was at once 
honoured and proscribed. Finally, in 1825 family life 
came to an end for me, and I engaged definitely in a 
fatal path which led me to science and misfortune. I may 
therefore suppose that I shall this year experience toil, 
poverty, vexation, heart-exile, change of place, publicity, 
and contradictions, with some eventuality which will be 
decisive for the rest of my life ; every indication in the 
present leads me to endorse this forecast. Hence I con- 
clude that, for myself and for this year, experience com- 
pletely confirms the precision of Cardan's astrological 
calculus, which, furthermore, connects with the climacteric 
years of ancient astrologers. This term signifies arranged in 
scales or calculated on the degrees of a scale. Johannes 
Trithemius in his book on Secondary Causes has very 
curiously computed the return of fortunate or calamitous 
years for all the empires of the world. In the twenty-first 
chapter of our Eitual we shall give an exact analysis of this 
work, one even more clear than the original, together with a 
continuation of the labour of Trithemius to our own days 
and the application of his magical scale to contemporary 
events, so as to deduce the most striking probabilities 
relative to the immediate future of France, Europe, and 
the world. 

According to all the grand masters in astrology, comets 
are the stars of exceptional heroes, and they only visit earth 
to signalise great changes ; the planets preside over collec- 
tive existences and modify the destinies of mankind in the 
aggregate ; the fixed stars, more remote and more feeble in 
their action, attract individuals and determine their ten- 


dencies ; sometimes a group of stars combine to influence 
the destinies of a single man, while often a great number of 
souls are drawn by the distant rays of the same sun. When 
we die, our interior light in departing follows the attraction 
of its star, and thus it is that we live again in other 
universes, where the soul makes for itself a new garment, 
analogous to the development or diminution of its beauty ; 
for our souls, when separated from our bodies, resemble 
revolving stars ; they are globules of animated light which 
always seek their centre for the recovery of their equili- 
brium and their true movement. Before all things, however, 
they must liberate themselves from the folds of the serpent, 
that is, the unpurified astral light which envelopes and 
imprisons them, unless the strength of their will can lift 
them beyond its reach. The immersion of the living star in 
the dead light is a frightful torment, comparable to that of 
Mezentius. Therein the soul freezes and burns at the same 
time, and has no means of getting free except by re-entering 
the current of exterior forms and assuming a fleshly 
envelope, then energetically battling against instincts to 
strengthen that moral liberty which will permit it at the 
moment of death to break the chains of earth and wing its 
flight in triumph towards the star of consolation which has 
smiled in light upon it. Following this clue, we can under- 
stand the nature of the fire of hell, which is identical with 
the demon or the old serpent ; we can gather also wherein 
consist the salvation and reprobation of men, all called and 
all successively elected, but in small number, after having 
risked falling into the eternal fire through their own fault. 

Such is the great and sublime revelation of the magi, a 
revelation which is the mother of all symbols, of all dogmas, 
of all religions. We can realise already how far Dupuis 
was mistaken in regarding astronomy as the source of every 
cultus. It is astronomy, on the contrary, which has sprung 
from astrology, and primitive astrology is one of the branches 
of the holy Kabbalah, the science of sciences, and the 
religion of religions. Hence upon the seventeenth page of 


the Tarot we find an admirable allegory a naked woman, 
typifying Truth, Nature, and Wisdom at one and the same 
time, turns two ewers towards the earth, and pours out fire 
and water upon it ; above her head glitters the septenary, 
starred about an eight-pointed star, that of Venus, symbol 
of peace and love ; the plants of earth are flourishing around 
the woman, and on one of them the butterfly of Psyche has 
alighted ; this emblem of the soul is replaced in some copies 
of the sacred book by a bird, which is a more Egyptian and 
probably a more ancient symbol. In the modern Tarot the 
plate is entitled the Glittering Star ; it is analogous to a 
number of Hermetic symbols, and is also in correspondence 
with the Blazing Star of Masonic initiates, which expresses 
most of the mysteries of Eosicrucian secret doctrine. 

18 v S 


WE have now to grapple with the most criminal abuse to 
which magical sciences can be put, namely, venomous magic, 
or, rather, sorcery. Let it be here understood that we write 
not to instruct but to warn. If human justice, instead of 
punishing the adepts, had only proscribed the nigromancers 
and poisoning sorcerers, it is certain, as we have previously 
remarked, that its severity would have been well placed, 
and that the most severe penalties could never be excessive 
in the case of such criminals. At the same time it must not 
be supposed that the right of life and death which secretly 
belongs to the magus has always been exercised to satisfy 
some infamous vengeance, or some cupidity more infamous 
still ; in the middle ages, as in the ancient world, magical 


associations have frequently struck down or destroyed slowly 
the revealers or profaners of mysteries, and when the magic 
.sword has refrained from striking, when the spilling of blood 
was dangerous, then Aqua Toffana, poisoned nosegays, the 
shirt of Nessus, and other deadly instruments, still stranger 
and still less known, were used to carry out sooner or later 
the terrible sentence of the free judges. We have said that 
there is in magic a great and indicible arcanum, which is 
never mentioned among adepts, which the profane above 
all must be prevented from divining ; in former times, 
whosoever revealed, or caused the key of this supreme 
secret to be discovered by others through imprudent 
revelations, was condemned immediately to death, and 
was often driven to execute the sentence himself. The 
celebrated prophetic supper of Cazotte, described by Laharpe, 
has not been hitherto understood. Laharpe very naturally 
yielded to the temptation of surprising his readers by ampli- 
fying the details of his narrative. Everyone present at this 
supper, Laharpe excepted, was an initiate and a divulger, or 
at least profaner, of the mysteries. Cazotte, the most 
exalted of all in the scale of initiation, pronounced their 
sentence of death in the name of illuminism, and this 
sentence was variously but rigorously executed, even as 
several years and several centuries previously had occurred 
in the case of similar judgments against the Abbe* de Villars, 
Urban Grandier, and many others. The revolutionary 
philosophers perished as did Cagliostro deserted in the 
prisons of the Inquisition, as did the mystic band of 
Catherine Theos, as did the imprudent Scroepfer, con- 
strained to suicide in the midst of his magical triumphs and 
the universal infatuation, as did the deserter Kotzebue, who 
was stabbed by Carl Sand, as did also so many others whose 
corpses have been discovered without any one being able to 
learn the cause of their sudden and sanguinary death. The 
strange allocation addressed to Cazotte when he himself was 
condemned by the president of the revolutionary tribunal 
will be readily called to mind. The Gordian Knot of the 


terrible drama of '93 is still concealed in the darkest 
sanctuary of the secret societies ; to adepts of good faith, 
who sought to emancipate the common people, were opposed 
adepts of another sect, attached to more ancient traditions, 
who fought by means analogous to those of their adversaries : 
the practice of the great arcanum was made impossible by 
unmasking its theory. The crowd understood nothing, but 
it mistrusted everything, and fell lower still in its dis- 
couragement ; the great arcanum became more secret than 
ever ; the adepts, checkmated by each other, could exercise 
their power neither to govern others nor to deliver them- 
selves ; they condemned one another to the death of traitors ; 
they abandoned one another to exile, to suicide, to the knife 
and the scaffold. 

I shall be asked possibly whether equally terrible dangers 
threaten at this day the intruders into the occult sanctuary 
and the betrayers of its secret. Why should I answer any- 
thing to the incredulity of the inquisitive ? If I risk a 
violent death for their instruction, certainly they will not 
save me ; if they are afraid on their own account, let them 
abstain from imprudent research this is all I can say to 
them. Let us return to venomous magic. 

In his romance of Monte Cristo, Alexandre Dumas has 
revealed some practices of this ominous science. There is 
no need to traverse the same ground by repeating its 
melancholy theories of crime; describing how plants are 
poisoned ; how animals nourished on these plants have their 
flesh infected, and becoming in turn the food of men, cause 
death without leaving any trace of poison ; how the walls 
of houses are inoculated ; how the air is permeated by fumes 
which require the glass mask of St Croix for the operator ; 
let us leave the ancient Canidia her abominable mysteries, 
and refrain from investigating the extent to which the in- 
fernal rites of Sagana have carried the art of Locusta. It is 
enough to state that this most infamous class of malefactors 
distilled in conjunction the virus of contagious diseases, the 
venom of reptiles, and the sap of poisonous plants, that they 


extracted from the fungus its deadly and narcotic properties, 
its asphyxiating principles from datura stramonium, from the 
peach and bitter almond that poison one drop of which, 
placed on the tongue or in the ear, destroys, like a flash of 
lightning, the strongest and best constituted living being. 
The white juice of sea-lettuce was boiled with milk in which 
vipers and asps had been drowned. The sap of the man- 
chineel or deadly fruit of Java was either brought back with 
them from their long journeys, or imported at great expense ; 
so also was the juice of the cassada, and so were similar 
poisons ; they pulverised flint, mixed with impure ashes the 
dried slime of reptiles, composed hideous philtres with the 
virus of mares on heat and similar secretions of bitches ; 
they mingled human blood with infamous drugs, composing 
an oil the mere odour of which was fatal, therein recalling 
the tarte bourbonnaise of Panurge ; they even concealed 
recipes for poisoning in the technical language of alchemy, 
and the secret of the powder of projection, in more than one 
old book which claims to be Hermetic, is in reality that of 
the powder of succession. The Grand Grimoire gives one 
in particular which is very thinly disguised under the title 
of Method for Making Gold; it is an atrocious decoction 
of verdigris, arsenic, and sawdust, which, if properly made, 
should immediately consume a branch that is plunged into 
it and eat swiftly through an iron nail. John Baptista 
Porta cites in his Natural Magic a specimen of Borgia poison, 
but, as may be imagined, he is deceiving the vulgar, and 
does not divulge the truth, which would be too dangerous 
in such a connection. We may therefore quote his recipe 
to satisfy the curiosity of our readers. 

The toad by itself is not venomous, but it is a sponge for 
poisons, and is the mushroom of the animal kingdom. Take, 
then, a plump toad, says Porta, and place it with vipers 
and asps in a globular bottle ; let poison'ous fungi, fox-gloves, 
and hemlock be their sole nourishment during a period of 
several days; then enrage them by beating, burning, and 
tormenting them in every conceivable manner, till they die 


of rage and hunger; sprinkle their bodies with powdered 
spurge and ground glass ; then place them in a well-sealed 
retort, and extract all their moisture by fire. Let the glass 
cool ; separate the ash of the dead bodies from the incom- 
bustible dust, which will remain at the bottom of the retort. 
You will then have two poisons one liquid, the other a 
powder. The first will be fully as efficacious as the terrible 
Aqua Poffana ; the second, in a few days' time, will cause 
any person, who may have a pinch of it mixed with his 
drink, to become, in the first place, wilted and old, and 
subsequently to die amidst horrible sufferings, or in a state 
of complete collapse. It must be admitted that this recipe 
has a magical physiognomy of the blackest and most revolt- 
ing kind, and sickens one by its recollections of the abomin- 
able confections of Canidia and Medea. The sorcerers of 
the middle ages pretended to receive such powders at the 
Sabbath, and sold them at a high price to the malicious and 
ignorant. The tradition of similar mysteries spread terror 
in country places, and came to act as a spell. The imagina- 
tion once impressed, the nervous system once assailed, and 
then the victim rapidly wasted away, the very dread of his 
relatives and friends insuring his loss. The sorcerer or 
sorceress was almost invariably a species of human toad, 
swollen with long-enduring rancours. They were poor, re- 
pulsed by all, and consequently full of hatred. The fear 
which they inspired was their consolation and their revenge ; 
poisoned themselves by a society of which they had ex- 
perienced nothing but the refuse and the vices, they 
poisoned in their turn all those who were weak enough 
to fear them, and avenged upon beauty and youth their 
accursed old age and their atrocious ugliness. The mere 
operation of these evil works, and the fulfilment of these 
loathsome mysteries, constituted and confirmed what was 
then called a compact with the devil. It is certain that 
the worker must have been given over body and soul to 
evil, and justly deserved the universal and irrevocable 
reprobation expressed by the allegory of hell. That human 


souls could descend to such an abyss of crime and madness 
must assuredly astonish and grieve us ; but is not such an 
abyss needed as a basis for the exaltation of the most sub- 
lime virtues ? and does not the depth of infernus demon- 
strate by antithesis the infinite height and grandeur of 
heaven ? 

In the North, where the instincts are more repressed and 
vivacious ; in Italy, where the passions are more diffusive 
and fiery, charms and the evil eye are still dreaded; the 
jettatura is not to be braved with impunity in Naples, and 
persons who are unfortunately endowed with this power 
are even distinguished by certain exterior signs. In order 
to guard against it, experts affirm that horns must be carried 
on the person, and the common people, who take everything 
literally, hasten to adorn themselves with small horns, not 
dreaming of the sense of the allegory. These attributes of 
Jupiter Ammon, Bacchus, and Moses are the symbol of 
moral power or enthusiasm, so that the magicians mean to 
say that, in order to withstand the jettatura, the fatal cur- 
rent of instincts must be governed by a great intrepidity, 
a great enthusiasm, or a great thought. In like manner, 
almost all popular superstitions are profane interpretations 
of some grand maxim or marvellous secret of occult wisdom. 
Did not Pythagoras, in his admirable symbols, bequeath a 
perfect philosophy to sages, and a new series of vain 
observances and ridiculous practices to the vulgar ? Thus, 
when he said : " Do not pick up what falls from the table ; 
do not cut down trees on the great highway ; kill not the 
serpent when it falls into your garden," was he not incul- 
cating the precepts of charity, either social or personal, 
under transparent allegories ? When he said : " Do not 
look at yourself by torchlight in a mirror," was he not 
ingeniously teaching true self-knowledge which is incom- 
patible with factitious lights and the prejudgments of 
systems ? It is the same with the other precepts of 
Pythagoras, who, it is well known, was followed literally 
by a swarm of unintelligent disciples, and, indeed, amongst 


our provincial superstitious observances, there are many 
which indubitably belong to the primitive misconception 
of Pythagorean symbols. 

Superstition is derived from a Latin word which signifies 
survival. It is the sign surviving the thought ; it is the 
dead body of a religious rite. Superstition is to initiation 
what the notion of the devil is to that of God. This is the 
sense in which the worship of images is forbidden, and in 
this sense also a doctrine most holy in its original concep- 
tion may become superstitious and impious when it has lost 
its spirit and its inspiration. Then does religion, ever one, 
like the supreme reason, change its vestures and abandon 
old rites to the cupidity and roguery of priests dispossessed 
and metamorphosed by their wickedness and ignorance into 
jugglers and charlatans. We may include among supersti- 
tions those magical emblems and characters, of which the 
meaning is no longer understood, which are engraved by 
chance on amulets and talismans. The magical images of 
the ancients were pantacles, i.e., kabbalistic syntheses. 
Thus the wheel of Pythagoras is a pantacle analogous to the 
wheels of Ezekiel ; the two figures contain the same secrets, 
and belong to the same philosophy ; they constitute the key 
of all pantacles, and we have already discoursed concerning 

The four beasts, or, rather, the four-headed sphinx of the 
same prophet are identical with an admirable Indian symbol 
which we have reproduced in this work, as having reference 
to the great arcanum. In his Apocalypse, St John followed 
and elaborated Ezekiel ; indeed, the monstrous figures of his 
wonderful book are so many magical pantacles, the key of 
which is easily discoverable by kabbalists. On the other 
hand, Christians, rejecting science in their anxiety to 
extend faith, sought later on to conceal the origin of their 
dogmas, and condemned all kabbalistic and magical books 
to the flames. To destroy originals gives a kind of origin- 
ality to copies, as was doubtless in the mind of St Paul 
when, prompted beyond question by the most laudable 


intention, he accomplished his scientific auto-da-fe" at 
Ephesus. In the same way, six centuries later, the true 
believer Omar sacrificed the Library of Alexandria to the 
originality of the Koran, and who knows whether in the 
time to come some future Apostle will not set fire to our 
literary museums, and confiscate the printing-press in the 
interest of some fresh religious infatuation, some newly 
accredited legend ? 

The study of talismans and pantacles is one of the most 
curious branches of magic, and connects with historical 
numismatics. There are Indian, Egyptian, and Greek talis- 
mans, kabbalistic medals coming from the ancient and 
modern Jews, Gnostic abraxas, occult tokens in use among 
the members of secret societies, and sometimes called 
counters of the Sabbath ; so also there are Templar medals 
and jewels of Freemasonry. In his Treatise on the Wonders 
of Nature, Coglenius describes the talismans of Solomon and 
those of Rabbi Chael. Designs of many others that are 
most ancient will be found in the magical calendars of 
Tycho-Brahe' and Duchentau, and should have a place in 
M. Ragon's archives of initiation, a vast and scholarly 
undertaking, to which we refer our readers. 

19 p T 



THE ancients adored the Sun under the figure of a black 
stone, which they named Elagabalus, or Heliogabalus. What 
did this stone signify, and how came it to be the image of 
the most brilliant of luminaries ? The disciples of Hermes, 


before promising their adepts the elixir of long life, or the 
powder of projection, counselled them to seek for the philo- 
sophical stone. What is this stone, and why a stone ? The 
great initiator of the Christians invites his believers to build 
on the stone, or rock, if they do not wish their structures to 
be demolished. He terms himself the corner-stone, and 
says to the most faithful of his Apostles, " Thou art Peter 
(petnis), and upon this rock (petram) I will build my 
church." This stone, say the masters in alchemy, is the 
true salt of the philosophers, which is the third ingredient 
in the composition of Azoth. Now, we know already that 
AZOTH is the name of the great Hermetic and true philo- 
sophical agent ; furthermore, their salt is represented under 
the figure of a cubic stone, as may be seen in the Twelve 
Keys of Basil Valentine, or in the allegories of Trevisan. 
Once more, what is this stone actually ? It is the founda- 
tion of absolute philosophy, it is supreme and immovable 
reason. Before even dreaming of the metallic work, 
we must be fixed for ever upon the absolute prin- 
ciples of wisdom, we must possess that reason which 
is the touch-stone of truth. Never will a man of 
prejudices become the king of nature and the master of 
transmutations. The philosophical stone is hence before all 
things necessary ; but how is it to be found ? Hermes in- 
forms us in his Emerald Table. We must separate the 
subtle from the fixed with great care and assiduous atten- 
tion. Thus, we must separate our certitudes from our 
beliefs, and sharply distinguish the respective domains of 
science and faith, understanding thoroughly that we do not 
know things which we believe, and that we cease immedi- 
ately to believe anything which we come actually to know, 
so that the essence of the things of faith is the unknown 
and the indefinite, while it is quite the reverse with the 
things of science. It must thence be inferred that science 
rests on reason and experience, whilst the basis of faith is 
Sentiment and reason. In other words, the philosophical 
stone is the true certitude which human prudence assures to 


conscientious researches and modest doubt, whilst religious 
enthusiasm ascribes it exclusively to faith. Now, it belongs 
neither to reason without aspirations nor to aspirations with- 
out reason ; 'true certitude is the reciprocal acquiescence of 
the reason which knows in the sentiment which believes and 
of the sentiment which believes in the reason which knows. 
The permanent alliance of reason and faith will result not 
from their absolute distinction and separation, but from their 
mutual control and their fraternal concurrence. Such is the 
significance of the two pillars of Solomon's porch, one named 
Jakin and the other Bohas, one black and the other white. 
They are distinct and separate, they are even contrary in 
appearance, but if blind force sought to join them by bring- 
ing them close to one another, the roof of the temple would 
collapse ; separately, their power is one ; joined, they are 
two powers which destroy one another. For precisely the 
same reason the spiritual power is weakened whensoever it 
attempts to usurp the temporal, while the temporal power 
becomes the victim of its encroachments on the spiritual. 
Gregory VII. ruined the Papacy ; the schismatic kings have 
lost and will lose the monarchy. Human equilibrium re- 
quires two feet, the worlds gravitate by means of two forces, 
generation needs two sexes. Such is the meaning of the 
arcanum of Solomon, represented by the two pillars of the 
temple, Jakin and Bohas. 

The sun and moon of the alchemists correspond to the 
same symbol and concur in the perfection and stability of 
the philosophical stone. The sun is the hieroglyphic sign 
of truth, because it is the visible source of light, and the 
rude stone is the symbol of stability. It was for this reason 
that the ancients took the stone Elagabalus as the actual 
type of the sun, and for this also that the medieval 
alchemists pointed to the philosophical stone as the first 
means of making philosophical gold, that is to say, of trans- 
forming the vital forces represented by the six metals into 
Sol, that is, into truth and light, the first and indispensable 
operation of the great work, leading to the secondary adapta- 


tions, and discovering, by the analogies of nature, the natural 
and grosser gold to the possessors of the spiritual and living 
gold, of the true salt, the true mercury, and the true sulphur 
of the philosophers. To find the philosophical stone is then 
to have discovered the absolute, as the masters otherwise 
say. Now, the absolute is that which admits of no errors, 
it is the fixation of the volatile, it is the rule of the imagina- 
tion, it is the very necessity of being, it is the immutable 
law of reason and truth ; the absolute is that which is. 
Now that which is in some sense precedes he who is. God 
himself cannot be in the absence of a reason of being, and 
can exist only in virtue of a supreme and inevitable reason. 
It is this reason which is the absolute ; it is this in which 
we must believe if we desire a rational and solid foundation 
for our faith. It may be said in these days that God is 
merely a hypothesis, but the absolute reason is not a hypo- 
thesis ; it is essential to being. 

St Thomas once said : " A thing is not just because God 
wills it, but God wills it because it is just." Had St 
Thomas logically deduced all the consequences of this 
beautiful thought, he would have found the philosophical 
stone, and besides being the angel of the school, he would 
have been its reformer. To believe in the reason of God 
and in the God of reason is to render atheism impossible. 
When Voltaire said : " If God did not exist, it would be 
necessary to invent Him," he felt rather than understood the 
reason which is in God. Does God really exist ? There is 
no knowing, but we desire it to be so, and hence we believe 
it. Faith thus formulated is reasonable faith, for it admits 
the doubt of science, and, as a fact, we believe only in things 
which seem to us probable, though we do not know them. 
To think otherwise is delirium ; to speak otherwise is to 
talk like the illuminated or fanatical. Now, it is not to 
such persons that the philosophical stone is promised. The 
ignoramuses who have turned primitive Christianity from its 
path by substituting faith for science, dream for experi- 
ence, the fantastic for the real ; inquisitors who, during 


so many ages, have waged a war of extermination against 
magic; have succeeded in enveloping with darkness the 
ancient discoveries of the human mind, so that we are 
now groping for the key to the phenomena of nature. Now, 
all natural phenomena depend upon a single and immutable 
law, represented by the philosophical stone, and especially 
by its cubic form. This law, expressed by the tetrad in the 
Kabbalah, furnished the Hebrews with all the mysteries of 
their divine Tetragram. It may be said therefore that the 
philosophical stone is square in every sense, like the heavenly 
Jerusalem of St John ; that one of its sides is inscribed with 
the name ntbw and the other with that of GOD ; that one of 
its facets bears the name of ADAM, a second that of HEVA, 
and the two others those of AZOT and INRI. At the be- 
ginning of the French translation of a book by the Sieur de 
Nuisement on the philosophical salt, the spirit of the earth 
is represented standing on a cube over which tongues of 
flame are passing ; the phallus is replaced by a caduceus ; 
the sun and moon figure on the right and left breast ; he is 
bearded, crowned, and holds a sceptre in his hand. This is 
the Azoth of the sages on his pedestal of salt and sulphur. 
The symbolic head of the goat of Mendes is occasionally 
given to this figure, and it is then the Baphomet of the 
Templars and the Word of the Gnostics bizarre images 
which became scarecrows for the vulgar after affording food 
for thought to the sages, innocent hieroglyphs of thought 
and faith which have been a pretext for the rage of persecu- 
tions. How pitiable are men in their ignorance, but how 
they would despise themselves if once they came to know ! 




reason ? It 

'y infer that 

THB tHWg0j(Jll06 impossible. 

CAPUT cift CTjIjUS i n is Ps- 

from our ' fc ' Man y 

city of our laiu ts c*^ sal dogma , sntificaUy 

fl'^es ^GCOTV gLuo* *^ CQIOH ^o tins deao. 

abandon ? c oiTesp 01Q Because ries and 

o. store ior gins are so ^^der tae tell us 

roicaJly an( atise deata. ^ it ^ a s L But 

e d of P Tid Urally teinpe ?: c ^ occasioixed an un- 

pride thav t ^ e excess vmi .^y^ ^ e d to life. 

-GVaiK^ a dultery- . ^ "he ^ as ifc is 

- a f was assassiua ^de, body 

arat v* rtrvft maii^ ac0 " 1A . J 

as a vnoc a ^ d woula is a 

only 3* st Xveral of our p is 

T evolu- The 

cori- rgy 



not tf arat 









so many ageg 
magic ; have 
ancient disc 
now groping 
all natural 
law, repres 
by its cub 
their div 
the nar 
its face 
and t) 

is re 










cuS"' "s '* .tii"" ** w J* 



Must we deny evidence or renounce reason ? It 
e absurd to say so. We should simply infer that 
wrong in supposing resurrection to be impossible. 
ad posse valet consecutio. 

is now make bold to affirm that resurrection is pos- 
id occurs oftener than might be thought. Many 
whose deaths have been legally and scientifically 
,y of ouria. have been subsequently found in their coffins dead 
;es, accor(d:'but having evidently come to life and having bitten 
on of thy i their clenched hands so as to open the arteries and 
ibandon from their horrible agonies. A doctor would tell us 
store foryich persons were in a lethargy, and not dead. But 
cally an<ps lethargy ? It is the name which we give to an un- 
of prid( <ited death, a death which is falsified by return to life, 
ide tha^gjasy by words to escape from a difficulty when it is 
3?ran ( esible to explain facts. The soul is joined to the body 
er .partisans of sensibility, and when sensibility ceases it is a 
of rag^hign that the soul is departing. The magnetic sleep is 
3 ved b targy or factitious death which is curable at will. The 
evere sation or torpor produced by chloroform is a real lethargy 
ariestei ends sometimes in absolute death, when the soul, 
ebru 1 ied by its temporary liberation, makes an effort of will to 
a tetfieae free altogether, which is possible for those who have 
ock^ tiered hell, that is to say, whose moral strength is 
to that of astral attraction. Hence resurrection is 
ie g.'e. .ble only for elementary souls, and it is these above all 
\id run the risk of involuntary revival in the tomb. Great 
( :esl: and true sages are never buried alive. The theory and 
k 'hetice of resurrection will be given in our Ritual ; to those, 
)rolnwhile, who may ask me whether I have raised the dead, 
in( ipir)uld say that if I replied in the affirmative they would 
^ ittt believe me. 

a ^andt now remains for us to examine whether the abolition 
ingpain is possible, and whether it is wholesome to employ 
in oroform or magnetism for surgical operations. We think, 
Md science will acknowledge it later on, that by diminishing 
,; musibility we diminish life, and what we subtract from pain 


under such circumstances turns to the profit of death. Pain 
bears witness to the struggle for life, and hence we observe 
that the dressing of the wound is excessively painful in the 
case of persons who are operated on under anasthetics. 
Now, if chloroform were resorted to at each dressing, one of 
two things would happen either the patient would die, or 
the pain would return and continue between the dressings. 
Nature is not violated with impunity. 

21 & X 


THE author of this book has dared many things in his life, 
and never has any fear retained his thought a prisoner. It 
is not at the same time without legitimate dread that he 
approaches the end of the magical doctrine. It is a question 
now of revealing, or rather reveiling, the Great Secret, the 
terrible secret, the secret of life and death, expressed in the 
Bible by those formidable and symbolical words of the serpent, 
who was himself symbolical : I. NEQUAQUAM MORIEMINI ; II. 
One of the privileges which belong to the initiate of the 
Great Arcanum, and that which sums them all, is Divination. 
According to the vulgar comprehension of the term, to divine 
signifies to conjecture what is unknown, but its true sense is 
ineffable to the point of sublimity. To divine (divinari) is to 
exercise divinity. The word divinus, in Latin, signifies some- 
thing far different from divus, which is equivalent to the man- 
god. Devin, in French, contains the four letters of the word DiEU 


(God), plus the letter N, which corresponds in its form to the 
Hebrew alepJi N, and kabbalistically and hieroglyphically 
expresses the Great Arcanum, of which the Tarot symbol is 
the figure of the Juggler. Whosoever understands perfectly 
the absolute numeral value of N multiplied by N final in words 
which signify science, art, or force, who subsequently adds the 
five letters of the word DEVIN, in such a way as to make five 
go into four, four into three, three into two, and two into one, 
such a person, by translating the resultant number into 
primitive Hebrew characters, will write the occult name of 
the Great Arcanum, and will possess a word of which the 
sacred Tetragram itself is only the equivalent and the 

To be a diviner, according to the force of the term, is 
hence to be divine, and something more mysterious still. 
Now, the two signs of human divinity, or of divine 
humanity, are prophecies and miracles. To be a prophet 
is to see beforehand the effects which exist in causes, to 
read in the astral light ; to work miracles is to act upon 
the universal agent, and subject it to our will. The author 
of this book will be asked whether he is a prophet and 
thaumaturge. Let inquirers recur to all that he wrote before 
certain events took place in the world ; and as to anything 
else that he may have said or done, would anyone believe his 
mere word if he made any unusual statement? Further- 
more, one of the essential conditions of divination is to be 
never constrained, never suffer temptation in other words, 
being put to the test. Never have the masters of science 
yielded to the curiosity of anyone. The sibyls burned their 
books when Tarquin refused to appraise them at their proper 
value ; the great Master was silent when He was asked for 
a sign of His divine mission ; Agrippa perished of want 
rather than obey those who demanded a horoscope. To 
furnish proofs of science to those who suspect the very 
existence of the science is to initiate the unworthy, to pro- 
fane the gold of the sanctuary, to deserve the excommunica- 
tion of sages, and the fate of betrayers. 



The essence of divination, that is to say, the Great 
Magical Arcanum, is represented by all symbols of the 
science, and is intimately connected with the one and 
primeval doctrine of Hermes. In philosophy, it gives 
absolute certitude ; in religion, the universal secret of 
faith ; in physics, the composition, decomposition, recom- 
position, realisation, and adaptation of philosophical Mercury, 
called Azoth by the alchemists ; in dynamics it multiplies 
our forces by those of perpetual motion; it is at once 
mystical, metaphysical, and material, with correspondent 
effects in the three worlds ; it procures charity in God, 
truth in science, and gold in riches, for metallic transmuta- 
tion is at once an allegory and reality, as all the adepts of 
true science are perfectly well aware. Yes, gold can really 
and materially be made by means of the stone of the sages, 
which is an amalgam of salt, sulphur, and mercury, thrice 
combined in Azoth by a triple sublimation and a triple 
fixation. Yes, the operation is often easy, and may be ac- 
complished in a day, an instant ; at other times it requires 
months and years. But to succeed in the great work, one 
must be divinus a diviner, in the kabbalistic sense of the 
term and it is indispensable that one should have re- 
nounced, in respect of personal interest, the advantage of 
wealth, so as to become its dispenser. Eaymund Lully 
enriched sovereigns, planted Europe with institutions, and 
remained poor. Nicholas Flamel, who, in spite of his 
legend, is really dead, only attained the great work when 
asceticism had completely detached him from riches. He 
was initiated by a suddenly imparted understanding of the 
book Asck Mezareph, written in Hebrew by the kabbalist 
Abraham, possibly the compiler of the Sepher Jetzirah. 
Now, this understanding was, for Flamel, an intuition 
deserved, or, rather, rendered possible, by the personal 
preparations of the adept. I believe I have spoken 

Divination is, therefore, an intuition, and the key of 
this intuition is the universal and magical doctrine of 


analogies. By means of these analogies, the magus in- 
terprets visions, as did the patriarch Joseph in Egypt, 
according to Biblical history. The analogies in the re- 
flections of the astral light are as exact as the shades of 
colour in the solar spectrum, and can be calculated and 
explained with great exactitude. It is, however, indispen- 
sable to know the dreamer's degree of intellectual life, which, 
indeed, he will himself completely reveal by his own dreams 
in a manner that will profoundly astonish himself. 

Somnambulism, presentiments, and second sight are simply 
an accidental or induced disposition to dream in a voluntary 
or awakened sleep that is, to perceive the analogous re- 
flections of the astral light, as we shall explain to demon- 
stration in our Ritual, wihen providing the long -sought 
method of regularly prdducing and directing magnetic 
phenomena. As to divinatory instruments, they are 
simply a means of communication between diviner and 
consulter, serving merely to fix the two wills upon the 
same sign. Vague, complex, shifting figures help to focus 
the reflections of the astral fluid, and it is thus that lucidity 
is procured by coffee-grouts, mists, the white of egg, &c., 
which evoke fatidic forms, existing only in the translucid 
that is, in the imagination of the operators. Vision in 
water is worked by the dazzlement and tiring of the optic 
nerve, which then resigns its functions to the translucid, 
and produces a brain illusion in which the reflections of the 
astral light are taken for real images. Hence nervous 
persons, of weak sight and lively imagination, are most 
fitted for this species of divination, which, indeed, is most 
successful when performed by children. Let us not here 
misinterpret the function which we attribute to imagination 
in divinatory arts. It is by imagination assuredly that we 
see, and this is the natural aspect of the miracle, but we 
see true things, and in this consists the marvellous aspect 
of the natural work. We appeal to the experience of all 
veritable adepts. The author of this book has tested all 
kinds of divination, and has invariably obtained results in 


proportion to the exactitude of his scientific operations and 
the good faith of his consulters. 

The Tarot, that miraculous work which inspired all the 
sacred books of antiquity, is, by reason of the analogical pre- 
cision of its figures and numbers, the most perfect instrument 
of divination, and can be employed with complete confidence. 
Its oracles are always rigorously true, at least in a certain 
sense, and even when it predicts nothing it reveals secret 
things and gives the most wise counsel to its consulters. 
Alliette, who, in the last century, from a hairdresser became a 
kabbalist, and kabbalistically called himself Etteilla, reading 
his name backwards after the manner of Hebrew, Alliette, 
I say, after thirty years of meditation over the Tarot, came 
very near to recovering everything that is concealed in this ex- 
traordinary work ; however, he ended only by misplacing the 
keys, through want of their proper understanding, and inverted 
the order and character of the figures without, at the same 
time, entirely destroying their analogies, so great are the 
sympathy and correspondence which exist between them. 
The writings of Etteilla, now very rare, are obscure, weari- 
some, and in style barbarous ; they have not all been 
printed, and some manuscripts of this father of modern 
cartomancers are in the hands of a Paris bookseller who has 
been good enough to shew them us. Their most remarkable 
points are the obstinate opinions and incontestible good 
faith of the author, who all his life perceived the grandeur 
of the occult sciences, but was destined to die at the gate of 
the sanctuary without ever penetrating behind the veil. He 
had little esteem for Agrippa, made much of Jean Belot, and 
knew nothing of the philosophy of Paracelsus, but he pos- 
sessed a highly-trained intuition, a volition most persevering, 
though his fancy exceeded his judgment. His endowments 
were insufficient for a magus and more than were needed for 
a skilful and accredited diviner of the vulgar order. Hence 
Etteilla had a fashionable success which a more accomplished 
magician would perhaps have been wrong to waive, but 
would certainly not have claimed. 


When uttering at the end of our Eitual a last word upon 
the Tarot, we shall show the complete method of reading 
and hence of consulting it, not only on the probable chances 
of destiny, but also, and above all, upon the problems of 
philosophy and religion, concerning which it provides a 
solution which is invariably certain and also admirable in 
its precision, when explained in the hierarchic order of the 
analogy of the three worlds with the three colours and the 
four shades which compose the sacred septenary. All this 
belongs to the positive practice of magic, and can only be 
summarily indicated and established theoretically in the 
present first part, which is concerned exclusively with the 
doctrine of transcendent magic, and the philosophical and 
religious key of the transcendent sciences, known, or rather 
not known, under the name of occult. 

22 n Z 



LET us now sum up the entire science by its principles. 
Analogy is the final word of science and the first word of 
faith. Harmony consists in equilibrium, and equilibrium 
subsists by the analogy of contraries. Absolute unity is 
the supreme and final reason of things. Now, this reason 
can neither be one person nor three persons ; it is a reason, 
and reason eminently. To create equilibrium, we must 
separate and unite separate by the poles, unite by the 
centre. To reason upon faith is to destroy faith ; to create 



mysticism in philosophy is to assail reason. Eeason and 
faith, by their nature, mutually exclude one another, and 
they unite by analogy. Analogy is the sole possible 
mediator between the finite and infinite. Dogma is the 
ever ascending hypothesis of a presumable equation. For 
the ignorant, it is the hypothesis which is the absolute 
affirmation, and the absolute affirmation which is hypothesis. 
Hypotheses are necessary in science, and he who seeks to 
realise them enlarges science without decreasing faith, for 
on the further side of faith is the infinite. We believe 
in what we do not know, but what reason leads us to 
admit. To define and circumscribe the object of faitli is, 
therefore, to formulate the unknown. Professions of faith 
are formulations of the ignorance and aspirations of man. 
The theorems of science are monuments of his conquests. 
The man who denies God is not less fanatical than he who 
defines him with pretended infallibility. God is commonly 
defined by the enumeration of all that He is not. Man 
makes God by an analogy from the lesser to the greater, 
whence it results that the conception of God by man is ever 
that of an infinite man who makes man a finite God. Man 
can realise that which he believes in the measure of that 
which he knows, and by reason of that which he does not 
know, and he can accomplish all that he wills in the measure 
of that which he believes and by reason of that which he 
knows. The analogy of contraries is the connection of light 
and shade, of height and hollow, of plenum and void. 
Allegory, the mother of all dogmas, is the substitution of 
impressions for seals, of shadows for realities. It is the fable 
of truth and the truth of fable. One does not invent a 
dogma, one veils a truth, and a shade for weak eyes is 
produced. The initiator is not an impostor, he is a 
revealer, that is, following the meaning of the Latin word 
revelare, a man who veils afresh. He is the creator of a 
new shade. 

Analogy is the key of all secrets of nature and the sole 
fundamental reason of all revelations. This is why religions 


seem to be written in the heavens and in all nature ; this is 
just as it should be, for the work of God is the book of God, 
and in what He writes should be discerned the expression of 
His thought, and consequently of His being, since we conceive 
Him only as the supreme thought. Dupuis and Volney saw 
only a plagiarism in this splendid analogy, which should 
have led them to acknowledge the catholicity, that is, the 
universality of the primeval, one, magical, kabbalistic, and 
immutable doctrine of revelation by analogy. Analogy yields 
all the forces of nature to the magus ; analogy is the quint- 
essence of the philosophical stone, the secret of perpetual 
motion, the quadrature of the circle, the temple resting on 
the two pillars JAKIN and BOHAS, the key of the great 
arcanum, the root of the tree of life, the science of good and 
evil. To find the exact scale of analogies in things appreci- 
able by science is to fix the bases of faith and thus become 
possessed of the rod of miracles. Now, there is a prin- 
ciple and rigorous formula, which is the great arcanum. 
Let the wise man seek it not, since he has already found 
it ; let the profane seek for ever, and they will never 
find it. 

Metallic transmutation takes place spiritually and 
materially by the positive key of analogies. Occult 
medicine is simply the exercise of the will applied to the 
very source of life, to that astral light the existence of which 
is a fact, which has a movement conformed to calculations 
having the great magical arcanum for their ascending and 
descending scale. This universal arcanum, the final and 
eternal secret of transcendent initiation, is represented in 
the Tarot by a naked girl, who touches the earth only by one 
foot, has a magnetic rod in each hand, and seems to be 
running in a crown held up by an angel, an eagle, a bull, 
and a lion. Fundamentally, the figure is analogous to the 
cherub of Jekeskiel, of which a representation is here given, 
and to the Indian symbol of Addhanari, which again is 
analogous to the ado-nai of Jekeskiel, who is vulgarly called 
Ezekiel. The comprehension of this figure is the key of all 


the occult sciences. Readers of my book must already under- 
stand it philosophically if they are at all familiar with the 
symbolism of the Kabbalah. It remains for us now to 
realise what is the second and more important operation of 
the great work. It is something undoubtedly to find the 
philosophical stone, but how is it to be ground into the 
powder of projection ? What are the uses of the magical 
rod ? What is the real power of the divine names in the 
Kabbalah ? The initiates know, and those who are deserv- 
ing of initiation will know in turn if they discover the great 
arcanum by means of the very numerous and precise indica- 
tions which we have given them. Why are these simple 
and pure truths for ever and of necessity concealed ? 
Because the elect of the understanding are always few on 
earth, and are encompassed by the foolish and wicked like 
Daniel in the den of lions. Moreover, analogy instructs us 
in the laws of the hierarchy, and absolute science, being an 
omnipotence, must be the exclusive possession of the most 
worthy. The confusion of the hierarchy is the actual de- 
struction of societies, for then the blind become leaders of 
the blind, according to the word of the Master. Give back 
initiation to priests and kings and order will come forth 
anew. So, in my appeal to the most worthy, and in exposing 
myself to all the dangers and anathemas which threaten 
revealers, I believe myself to have done a great and useful 
thing, directing the breath of God living in humanity upon 
the social chaos, and creating priests and kings for the world 
to come. 

A thing is not just because God wills it, but God wills 
it because it is just, said the angel of the schools. It is as 
if he said : The absolute is reason. Reason is self -existent ; 
it is because it is, and not because we suppose it ; it is or 
nothing is ; could you wish anything to exist without 
reason ? Madness itself does not occur without it. Reason 
is necessity, is law, is the rule of all liberty and the direction 
of all initiative. If God exists, it is by reason. The con- 
ception of an absolute God outside or independent of reason 


is the idol of black magic and the phantom of the fiend. 
The demon is death masquerading in the cast-off garments 
of life, the spectre of Hirrenkesept throned upon the rubbish 
of ruined civilisations, and concealing a loathsome nakedness 
by the rejected salvage of the incarnations of Vishnu. 




KNOWEST thou that old queen of the world who is on the 
march always and wearies never ? Every uncurbed passion, 
every selfish pleasure, every licentious energy of humanity, 
and all its tyrannous weakness, go before the sordid mistress 
of our tearful valley, and, scythe in hand, these indefatigable 
labourers reap their eternal harvest. That queen is old as 
time, but her skeleton is concealed in the wreckage of 
women's beauty, which she abstracts from their youth and 
their love. Her skull is adorned with dead tresses that are 
not her own. Spoliator of crowned heads, she is em- 
bellished with the plunder of queens, from the star-begemmed 
hair of Berenice to that, white without age, which the execu- 
tioner sheared from the brow of Marie Antoinette. Her 
livid and frozen body is clothed in polluted garments and 
tattered winding-sheets. Her bony hands, covered with 
rings, hold diadems and chains, sceptres and crossbones, 
jewels and ashes. When she goes by, doors open of them- 
selves; she passes through walls; she penetrates to the 
cabinets of kings ; she surprises the extortioners of the poor 
in their most secret orgies ; she sits down at their board, 
pours out their wine, grins at their songs with her gumless 
teeth, takes the place of the lecherous courtesan hidden be- 
hind their curtains. She delights in the vicinity of sleeping 
voluptuaries ; she seeks their caresses as if she hoped to grow 
warm in their embrace, but she freezes all those whom she 
touches and herself never kindles. At times, notwithstand- 
ing, one would think her seized with frenzy ; she no longer 
stalks slowly ; she runs ; if her feet are too slow, she spurs 
a pale horse, and charges all breathless through multitudes. 
Murder rides with her on a red charger ; shaking his mane 
of smoke, fire flies before her with wings of scarlet and 



black ; famine and plague follow on diseased and emaciated 
steeds, gleaning the few sheaves which remain to complete 
her harvest. 

After this funereal procession come two little children, 
radiating with smiles and life, the intelligence and love of 
the coming century, the dual genius of a new-born humanity. 
The shadows of death fold up before them, as does night 
before the morning star ; with nimble feet they skim the 
earth, and sow with full hands the hope of another year. 
But death will come no more, impiteous and terrible, to mow 
like dry grass the ripe blades of the new age ; it will give 
place to the angel of progress, who will gently liberate souls 
from mortal chains, so that they may ascend to God. When 
men know how to live they will no longer die ; they will 
transform like the chrysalis, which becomes a splendid 
butterfly. The terrors of death are daughters of ignorance, 
and death herself is only hideous by reason of the rubbish 
which covers her, and the sombre hues with which her 
images are surrounded. Death, truly, is the birth-pang of 
life. There is a force in nature which dieth not, and this 
force perpetually transforms beings to preserve them. This 
force is the reason or word of nature. In man also there is 
a force analogous to that of nature, and it is the reason or 
word of man. The word of man is the expression of his 
will directed by reason, and it is omnipotent when reasonable, 
for then it is analogous to the word of God himself. By the 
word of his reason man becomes the conqueror of life, and 
can triumph over death. The entire life of man is either 
the parturition or miscarriage of his word. Human beings 
who die without having understood or formulated the word 
of reason, die devoid of eternal hope. To withstand success- 
fully the phantom of death, we must be identified with the 
realities of life. Does it signify to God if an abortion 
wither, seeing that life is eternal ? Does it signify to Nature 
if unreason perish, since reason which never perishes still 
holds the keys of life ? The first and terrible force which 
destroys abortions eternally was called by the Hebrews 


Samael ; by other easterns, Satan ; and by the Latins, 
Lucifer. The Lucifer of the Kabbalah is not an accursed 
and stricken angel; he is the angel who enlightens, who 
regenerates by fire ; he is to the angels of peace what the 
comet is to the mild stars of the spring-time constellations. 
The fixed star is beautiful, radiant, and calm ; she drinks the 
celestial perfumes and gazes with love upon her sisters ; 
clothed in her glittering robe, her forehead crowned with 
diamonds, she smiles as she chants her morning and evening 
canticle ; she enjoys an eternal repose which nothing can 
disturb, and solemnly moves forward without departing from 
the rank assigned her among the sentinels of light. But the 
wandering comet, dishevelled and of sanguinary aspect, 
comes hurriedly from the depths of heaven and fiings herself 
athwart the path of the peaceful spheres, like a chariot of 
war between the ranks of a procession of vestals ; she dares 
to face the burning spears of the solar guardians, and, like a 
bereft spouse who seeks the husband of her dreams during 
widowed nights, she penetrates even unto the inmost sanctuary 
of the god of day ; again she escapes, exhaling the fires which 
consume her, and trailing a long conflagration behind her ; 
the stars pale at her approach ; constellate flocks, pasturing 
on flowers of light in the vast meadows of the sky, seem to 
flee before her terrible breath. The grand council of spheres 
assembles, and there is universal consternation ; at length 
the loveliest of the fixed stars is commissioned to speak in 
the name of all the firmament and offer peace to the head- 
long vagabond. 

" My sister," she thus commences, " why dost thou disturb 
the harmony of the spheres ? What evil have we wrought 
thee ? And why, instead of wandering wilfully, dost thou 
not fix thy place like us in the court of the sun ? Why dost 
thou not chant with us the evening hymn, clothed like our- 
selves in a white garment, fastened at the breast with a 
diamond clasp ? Why float thy tresses, adrip with fiery 
sweat, through the mists of the night ? Ah, wouldst thou 
but take thy place among the daughters of heaven, how 



much more beautiful wouldst thou be ! Thy face would 
burn no longer with the toil of thine incredible nights ; 
thine eyes would be pure, thy smiling countenance white 
and red like that of thy happy sisters ; all the stars would 
know thee, and, far from fearing thy flight, would rejoice at 
thine approach ; for then thou wouldst be made one with 
us by the indestructible bonds of universal harmony, and 
thy peaceful existence would be one voice more in the 
canticle of infinite love." 

And the comet replies to the fixed star : " Believe not, 
my sister, that I am permitted to wander at will and vex 
the harmony of the spheres ! God hath appointed my path, 
even as thine, and if it appear to thee uncertain and ram- 
bling, it is because thy beams cannot penetrate far enough to 
take in the circumference of the ellipse which has been 
given me for my course. My fiery hair is God's beacon ; I 
am the messenger of the suns, and I immerse myself con- 
tinually in their burning heat, that I may dispense it to 
young worlds on my journey which have not yet sufficient 
warmth, and to ancient stars which have grown cold in their 
solitude. If I weary in my long travellings, if my beauty 
be less mild than thine own, and if my garments are less un- 
spotted, yet am I a noble daughter of heaven, even as thou 
art. Leave me the secret of my terrible destiny, leave me the 
dread which surrounds me, curse me even if thou canst not 
comprehend ; I shall none the less accomplish my work, and 
continue my career under the impulse of the breath of God f 
Happy are the stars which rest, which shine like youthful 
queens in the peaceful society of the universe ! I am the 
proscribed, the eternal wanderer, who has infinity for domain. 
They accuse me of setting fire to the planets, the heat of 
which I renew ; they accuse me of terrifying the stars which 
I enlighten ; they chide me with breaking in upon universal 
harmony, because I do not revolve about their particular 
centres, because I join them one with another, directing my 
gaze towards the sole centre of all the suns. Be reassured, 
therefore, beauteous fixed star ! I shall not impoverish 


thy peaceful light ; rather I shall expend in thy service my 
own life and heat. I shall disappear from heaven when I 
shall have consumed myself, and my doom will have been 
glorious enough ! Know that various fires burn in the 
temple of God, and do all give Him glory ; ye are the light 
of golden candelabra ; I am the flame of sacrifice. Let us 
each fulfil our destinies." 

Having uttered these words, the comet tosses back her 
burning hair, uplifts her fiery shield, and plunges into 
infinite space, seeming to be lost for ever. 

Thus Satan appeared and disappeared in the allegorical 
narratives of the Bible. " ISTow there was a day," says the 
book of Job, " when the sons of God came to present them- 
selves before the Lord, and Satan came also among them. 
And the Lord said unto Satan, ' Whence comest thou ? ' 
Then Satan answered the Lord, and said, 'From going to 
and fro in the earth, and from walking up and down in it.' " 

A Gnostic gospel, discovered in the east by a learned 
traveller of our acquaintance, explains the genesis of light to 
the profit of Lucifer, as follows : The self-conscious truth 
is the living thought. Truth is thought as it is in itself, 
and formulated thought is speech. When eternal thought 
desired a form, it said : " Let there be light." Now, this 
thought which speaks is the Word, and the Word said : 
" Let there be light," because the Word itself is the light of 
minds. The uncreated light, which is the divine Word, 
shines because it desires to be seen ; when it says : " Let 
there be light ! " it ordains that eyes shall open ; it creates 
intelligences. When God said : " Let there be light ! " 
Intelligence was made, and the light appeared. Now the 
Intelligence which God diffused by the breath of His mouth, 
like a star given off from the sun, took the form of a splen- 
did angel, who was saluted by heaven under the name of 
Lucifer. Intelligence awakened, and comprehended its 
nature completely by the understanding of that utterance of 
the Divine Word : " Let there be light ! " It felt itself to 
be free because God had called it into being, and, raising up 


its head, with both wings extended, it replied : " I will not 
be slavery." " Then shalt thou be suffering," said the 
Uncreated Voice. " I will be liberty," replied the light. 
" Pride will seduce thee," said the Supreme Voice, " and thou 
wilt bring forth death." " I needs must strive with death 
to conquer life," again responded the created light. There- 
upon God loosened from his bosom the shining cord which 
restrained the superb angel, and beholding him plunge 
through the night, which he furrowed with glory, He loved 
the offspring of His thought, and said with an ineffable 
smile : " How beautiful was the light ! " 

God has not created suffering ; intelligence has accepted 
it to be free. And suffering has been the condition imposed 
upon freedom of being by Him who alone cannot err, be- 
cause He is infinite. For the essence of intelligence is 
judgment, and the essence of judgment is liberty. The 
eye does not really possess light except by the faculty of 
closing or opening. Were it forced to be always open, it 
would be the slave and victim of the light, and would cease 
to see in order to escape the torment. Thus, created Intel- 
ligence is not happy in affirming God, except by its liberty 
to deny Him. Now, the Intelligence which denies, invari- 
ably affirms something, since it is asserting its liberty. It 
is for this reason that blasphemy glorifies God, and that hell 
was indispensable to the happiness of heaven. Were the 
light unrepelled by shadow, there would be no visible forms. 
If the first angels had not encountered the depths of dark- 
ness, the child-birth of God would have been incomplete, 
and there could have been no separation between the 
created and essential light. Never would Intelligence have 
known the goodness of God if it had never lost Him. Never 
would God's infinite love have shone forth in the joys of 
His mercy had the prodigal Son of Heaven remained in the 
house of His Father. When all was light, there was light 
nowhere ; it filled the breast of God, who was labouring to 
bring forth. And when He said : " Let there be light ! " 
He permitted the darkness to repel the light, and the 


universe issued from chaos. The negation of the angel 
who, at birth, refused slavery, constituted the equilibrium 
of the world, and the motion of the spheres commenced. 
The infinite distances admired this love of liberty, which 
was vast enough to fill the void of eternal light, and strong 
enough to bear the hatred of God. But God could hate not 
the noblest of His children, and He proved him by His wrath 
only to confirm him in His power. So also the Word of 
God Himself, as if jealous of Lucifer, willed to come down 
from heaven and pass triumphantly through the shadows of 
hell. He willed to be proscribed and condemned ; He pre- 
meditated the terrible hour when He should cry, in the 
extreme of His agony : " My God, My God, why hast Thou 
forsaken Me ? " As the star of the morning goes before the 
sun, the rebellion of Lucifer announced to new-born nature 
the coming incarnation of God. Possibly Lucifer, in his 
fall through night, carried with him a rain of suns and stars 
by the attraction of his glory. Possibly our sun is a demon 
among the stars, as Lucifer is a star among the angels. 
Doubtless it is for this reason that it lights so calmly 
the horrible anguish of humanity and the long agony of 
earth because it is free in its solitude, and possesses its light. 
Such were the tendencies of the heresiarchs in the early 
centuries. Some, like the Ophites, adored the demon under 
the figure of the serpent ; others, like the Cainites, justified 
the rebellion of the first angel like that of the first murderer. 
All these errors, all these shadows, all these monstrous idols 
of anarchy which India opposes in its symbols to the magical 
Trimourti, have found priests and worshippers in Christianity. 
The demon is nowhere mentioned in Genesis ; an allegorical 
serpent deceives our first parents. Here is the common 
translation of the sacred text : " Now, the serpent was more 
subtle than any beast of the field which the Lord God had 
made." But this is what Moses says : 

ovita nvp nvy "IE>K mpn rrn Sao ony rrn prom 

Wha-Nahash halah haroum mi-chol halaht ha-shadeh asher 
hashah Jhoah ^Elohlm. 


This signifies, according to the version of Fabre d'Olivet : 
" Now, original attraction (cupidity) was the entraining pas- 
sion of all elementary life (the interior active power) of 
nature, the work of Jhoah, the Being of beings." But 
herein Fabre d'Olivet is beside the true interpretation, 
because he was unacquainted with the grand keys of the 
Kabbalah. The word Nahasch, explained by the symbolical 
letters of the Tarot rigorously signifies : 

14 3 Nun. The power which produces combinations. 
5 n He. The recipient and passive producer of forms. 
21 W Schin. The natural and central fire equilibrated by double 

Thus, the word employed by Moses, read kabbalistically, 
gives the description and definition of that magical universal 
agent, represented in all theogonies by the serpent ; to this 
agent the Hebrews applied the name of OD when it mani- 
fested its active force, of OB when it exhibited its passive 
force, and of AOUR when it wholly revealed itself in its 
equilibrated power, producer of light in heaven and gold 
among metals. It is therefore that old serpent which en- 
circles the world, and places his devouring head beneath 
the foot of a Virgin, the type of initiation that virgin who 
presents a little new-born child to the adoration of three 
magi, and receives from' them, in exchange for this favour, 
gold, myrrh, and frankincense. So does doctrine serve in 
all hieratic religions to veil the secret of those forces of 
nature which the initiate has at his disposal ; religious 
formulae are the summaries of those words full of mystery 
and power which make the gods descend from heaven and 
yield themselves to the will of men. Judea borrowed its 
secrets from Egypt ; there Greece sent her hierophants, and 
later her theosophists, to the school of the great prophets ; 
the Eome of the Caesars, mined by the initiation of the 
catacombs, collapsed one day into the Church, and a 
symbolism was reconstructed with the remnants of all the 
worships which had been absorbed by the queen of the 
world. According to the Gospel narrative, the inscription 


which set forth the spiritual royalty of Christ was written 
in Hebrew, in Greek, and in Latin ; it was the expression 
of the universal synthesis. Hellenism, in fact, that grand 
and beauteous religion of form, announced the coming of the 
Saviour no less than the prophets of Judaism ; the fable of 
Psyche was an ultra-Christian abstraction, and the cultus 
of the Pantheons, by rehabilitating Socrates, prepared the 
altars for that unity of God, of which Israel had been the 
mysterious preserver. But the synagogue denied its Messiah, 
and the Hebrew letters were effaced, at least in the blinded 
eyes of the Jews. The Roman persecutors dishonoured 
Hellenism, and it could not be restored by the false modera- 
tion of the philosopher Julian, surnanied perhaps unjustly 
the Apostate, since his Christianity was never sincere. The 
ignorance of the middle ages followed, opposing saints and 
virgins to gods, goddesses, and nymphs ; the deep sense of 
the Hellenic mysteries became less understood than ever; 
Greece herself did not only lose the traditions of her ancient 
cultus, but separated from the Latin Church ; and thus, for 
Latin eyes, the Greek letters were blotted out, as the Latin 
letters disappeared for Greek eyes. So the inscription on 
the Cross of the Saviour vanished entirely, and nothing 
except mysterious initials remained. But when science and 
philosophy, reconciliated with faith, shall unite all the 
various symbols, then shall all the magnificences of the 
antique worships again blossom in the memory of men, 
proclaiming the progress of the human mind in the intuition 
of the light of God. But of all forms of progress the 
greatest will be that which, restoring the keys of nature 
to the hands of science, shall enchain for ever the hideous 
spectre of Satan, and, explaining all exceptional phenomena 
of nature, shall destroy the empire of superstition and 
idiotic credulity. To the accomplishment of this work we 
have consecrated our life, and do still devote it, to the most 
toilsome and difficult researches. We would emancipate 
altars by overthrowing idols ; we desire the man of intelli- 
gence to become once more the priest and king of nature, 


and we would preserve by explanation all images of the 
universal sanctuary. 

The prophets spoke in parables and images, because ab- 
stract language was wanting to them, and because prophetic 
perception, being the sentiment of harmony or of universal 
analogies, translates naturally by images. Taken literally 
by the vulgar, these images become idols or impenetrable 
mysteries. The sum and succession of these images and 
mysteries constitute what is called symbolism. Symbolism, 
therefore, comes from God, though it may be formulated 
by men. Eevelation has accompanied humanity in all ages, 
has transfigured with human genius, but has ever expressed 
the same truth. True religion is one ; its dogmas are simple, 
and within the reach of all. At the same time, the multi- 
plicity of symbols has been a book of poesy indispensable to 
the education of human genuis. The harmony of outward 
beauties and the poetry of form had to be revealed by God 
to the infancy of man ; but soon Venus had Psyche for her 
rival, and Psyche enchanted Love. Thus the cultus of the 
form perforce yielded to those ambitious dreams which 
already adorned the eloquent wisdom of Plato. The advent 
of Christ was prepared, and for this reason was expected ; 
it came because the world awaited it, and to become popular 
philosophy transformed into belief. Emancipated by this 
belief itself, the human mind speedily protested against the 
school which sought to materialise its signs, and the work 
of Eoman Catholicism was solely the unconscious prepara- 
tion for the emancipation of consciences and the establish- 
ment of the bases of universal association. All these things 
were the regular and normal development of divine life in 
humanity ; for God is the great soul of all souls, the im- 
movable centre about which gravitate all intelligences like 
a cloud of stars. 

Human intelligence has had its morning ; its noon will 
come, and the decline follow, but God will ever be the same. 
It seems, however, to the dwellers on the earth that the sun 
rises youthful and timid in the morning, shines with all its 


power at mid- day, and goes wearied to rest in the evening. 
Nevertheless, it is earth which revolves while the sun is 
motionless. Having faith, therefore, in human progress, 
and in the stability of God, the free man respects religion in 
its past forms, and no more blasphemes Jupiter than 
Jehovah ; he still salutes lovingly the radiant image of 
the Pythian Apollo, and discovers its fraternal resemblance 
to the glorified countenance of the risen Kedeemer. He 
believes in the great mission of the Catholic hierarchy, and 
finds satisfaction in observing the popes of the middle ages 
who opposed religion as a check upon the absolute power of 
kings ; but he protests with the revolutionary centuries 
against the servitude of conscience which would enchain the 
pontifical keys ; he is more protestant than Luther, since he 
does not even believe in the infallibility of the Augsbourg 
Confession, and more catholic than the Pope, for he has no 
fear that religious unity will be broken by the ill-will of 
the courts. He trusts in God rather than Roman policy for 
the salvation of the unity idea ; he respects the old age of 
the Church, but he has no fear that she will die ; he knows 
that her apparent death will be a transfiguration and a 
glorious assumption. 

The author of this book makes a fresh appeal to the 
eastern magi to come forward and recognise once again that 
divine Master whose cradle they saluted, the great initiator 
of all the ages. All His enemies have fallen ; all those who 
condemned Him are dead ; those who persecuted Him have 
passed into sleep for ever ; He is for ever alive. The en- 
vious have combined against Him, agreeing on a single point ; 
the sectaries have united to destroy Him ; they have crowned 
themselves kings and proscribed Him ; they have become 
hypocrites and accused Him ; they have constituted them- 
selves judges and pronounced His sentence of death ; they 
have turned headsmen and executed Him ; they have forced 
Him to drink hemlock, they have crucified Him, they have 
stoned Him, they have burned Him and cast His ashes to the 
wind ; then they have turned scarlet with terror, for He still 


stood erect before them, impeaching them by His wounds and 
overwhelming them by the brightness of His scars. They 
believed that they had slain Him in His cradle at Bethlehem, 
but He is alive in Egypt ! They carry Him to the summit 
of the mountain to cast Him down ; the mob of His mur- 
derers encircles Him, and already triumphs in His certain 
destruction ; a cry is heard ; is not that He who is shattered 
on the rocks of the abyss ? They whiten and look at one 
another ; but He, calm and smiling with pity, passes through 
the midst of them and disappears. Behold another moun- 
tain which they have just dyed with His blood ! Behold a 
cross, a sepulchre, and soldiers guarding His tomb ! Mad- 
men ! The tomb is empty, and He whom they regard as 
dead is walking peaceably between two travellers, on the 
road to Emmaus. Where is He ? Whither does He go ? 
Warn the masters of the world ! Tell the Csesars that their 
power is threatened ! By whom ? By a pauper who has 
110 stone on which to lay His head, by a man of the people 
condemned to the death of slaves. What insult or what 
madness ! It matters not. The Caesars marshal all their 
power ; sanguinary edicts proscribe the fugitive, everywhere 
scaffolds rise up, circuses open arrayed with lions and 
gladiators, pyres are lighted, torrents of blood flow, and the 
Caesars, believing themselves victorious, dare add another 
name to those they rehearse on their trophies ; then they 
die, and their own apotheosis dishonours the gods whom they 
defended. The hatred of the world confounds Jupiter and 
Nero in a common contempt. Temples transformed into 
tombs are cast down over the proscribed ashes, and above 
the debris of idols, above the ruins of empires, He only, He 
whom the Caesars proscribed, whom so many satellites 
pursued, whom so many executioners tortured, He only lives, 
alone reigns, alone triumphs ! 

Notwithstanding, His own disciples speedily misuse His 
name ; pride enters the sanctuary ; those who should pro- 
claim His resurrection seek to immortalise His death, that 
they may feed, like the ravens, on His ever-renewing flesh. 


In place of imitating Him by His sacrifice and shedding their 
blood for their children in the faith, they chain Him in the 
Vatican as upon another Caucasus, and become the vultures 
of this divine Prometheus. But what signifies their evil 
dream ? They can only imprison His image ; He Himself 
is free and erect, proceeding from exile to exile and from 
conquest to conquest ; it is possible to bind a man, but not 
to make captive the Word of God ; speech is free, and 
nothing can repress it ; this living speech is the condem- 
nation of the wicked, and hence they seek to destroy it, but it 
is they only who die, and the word of truth remains to judge 
their memory ! Orpheus may have been rent by bacchantes, 
Socrates may have quaffed the poisoned cup, Jesus and His 
apostles have perished in the utmost tortures, John Hus, 
Jerome of Prague, and innumerable others, have been burned ; 
St Bartholomew and the massacres of September may have 
had in turn their victims ; cossacks, knouts, and Siberian 
deserts are still at the disposal of the Eussian Emperor, but 
the spirit of Orpheus, of Socrates, of Jesus, and of all 
martyrs will live for ever in the midst of their dead per- 
secutors, will stand erect amidst failing institutions and 
collapsing empires. It is this divine spirit, the spirit of 
the only Son of God, which St John represents in his 
apocalypse, standing between golden candlesticks, because 
He is the centre of all lights ; having seven stars in His 
hand, like the seed of a new heaven ; and sending down His 
speech upon the earth under the symbol of a two-edged 
sword. When the wise in their discouragement sleep 
through the night of doubt, the spirit of Christ is erect 
and vigilant. When the nations, weary of the labour which 
emancipates them, lie down and dream over their 
chains, the spirit of Christ is erect and protesting. 
When the blind partisans of sterilised religions cast 
themselves in the dust of old temples, the spirit of 
Christ is erect and praying. When the strong become 
weak, when virtues are corrupted, when all things bend 
and sink down in search of a shameful pasture, the spirit 


of Christ is erect, gazing up to heaven, and awaiting the 
hour of His Father. 

Christ signifies priest and king by excellence. The Christ 
initiator of modern times came to form new priests and new 
kings by science, and, above all, by charity. The ancient 
magi were priests and kings, and the Saviour's advent was 
proclaimed to them by a star. This star was the magical 
pentagram, having a sacred letter at each point. It is the 
symbol of the intelligence which rules by unity of force over 
the four elementary potencies ; it is the pentagram of the 
magi, the blazing star of the children of Hiram, the proto- 
type of equilibrated light ; to each of its points a ray of 
light ascends, and from each a ray goes forth ; it represents 
the grand and supreme athanor of nature, which is the body 
of man. The magnetic influence issues in two beams from 
the head, from either hand, and from either foot. The 
positive ray is balanced by the negative. The head corre- 
sponds with the two feet, each hand with a hand and foot, 
each of the two feet with the head and one hand. This 
ruling sign of equilibrated light represents the spirit of 
order and harmony ; it is the sign of the omnipotence of 
the magus, and hence, when broken or incorrectly drawn, it 
represents astral intoxication, abnormal and ill-regulated 
projections of the astral light, and, therefore, bewitchments, 
perversity, madness, and it is what the magi term the 
signature of Lucifer. There is another signature which 
also symbolises the mysteries of light, namely, the sign of 
Solomon, whose talismans bear on one side the impression 
of his seal which we have given in our Doctrine, and on 
the other the following signature (p. 189), which is the 
hieroglyphic theory of the composition of magnets, and 
represents the circulatory law of the lightning. 

Eebellious spirits are enchained by the exhibition of the 
blazing five-pointed star or the seal of Solomon, because each 
gives them proof of their folly and threatens them with a 
sovereign power capable of tormenting them by their recall 



to order. Nothing tortures the wicked so much as good- 
ness. Nothing is more odious to madness than reason. But 
if an ignorant operator should make use of these signs 
without knowing them, he is a blind man who discourses of 
light to the blind, an ass who would teach children to 

" If the blind lead the blind," said the great and divine 
Hierophant, " both fall into the pit." 

And now a final word to sum this entire introduction. 

If you be blind like Samson when you cast down the pillars 
of the temple, its ruins will crush you. To command nature 
we must be above nature by resistance of her attractions. 
If your mind be perfectly free from all prejudice, superstition, 
and incredulity, you will command spirits. If you do not 
obey blind forces, they will obey you. If you be wise like 
Solomon, you will perform the works of Solomon ; if you be 
holy like Christ, you will accomplish the works of Christ. 
To direct the currents of the inconstant light, we must be 


established in the constant light. To command the elements, 
we must have overcome their hurricanes, their lightnings, 
their abysses, their tempests. In order to DARE we must 
KNOW ; in order to WILL, we must DARE ; we must WILL to 
possess empire, and to reign we must BE SILENT. 






EVERY intention which does not assert itself by deeds is a 
vain intention, and the speech which expresses it is idle 
speech. It is action which proves life and establishes will. 
Hence it is said in the sacred and symbolical books that 
men will be judged, not according to their thoughts and 
their ideas, but according to their works. We must act in 
order to be. 

We have, therefore, to treat in this place of the grand 
and terrific question of magical works ; we are concerned no 
longer with theories and abstractions ; we approach realities r 
and we are about to place the rod of miracles in the hands 
of the adept, saying to him at the same time : " Be not 
satisfied with what we tell you ; act for yourself." We 
have to deal here with works of relative omnipotence, with 
the means of seizing upon the greatest secrets of nature and 
compelling them into the service of an enlightened and 
inflexible will. 

Most known magical rituals are either mystifications or 
enigmas, and we are about to rend for the first time, after 
so many centuries, the veil of the occult sanctuary. To 
reveal the holiness of mysteries is to provide a remedy for 
their profanation. Such is the thought which sustains our 


courage and enables us to face all the perils of this enter- 
prise, possibly the most intrepid which it has been permitted 
the human mind to conceive and carry out. 

Magical operations are the exercise of a natural power, 
but one superior to the ordinary forces of nature. They 
are the result of a science and a practice which exalt human 
will beyond its normal limits. The supernatural is only the 
natural in an extraordinary grade, or it is the exalted 
natural ; a miracle is a phenomenon which strikes the multi- 
tude because it is unexpected ; the astonishing is that which 
astonishes ; miracles are effects which surprise those who are 
ignorant of their causes, or assign them causes which are 
not in proportion to such effects. Miracles exist only for 
the ignorant, but, as there is scarcely any absolute science 
among men, the supernatural can still obtain, and does so 
indeed for the whole world. Let us set out by saying that 
we believe in all miracles because we are convinced and 
certain, even from our own experience, of their entire possi- 
bility. There are some which we do not explain, though 
we regard them as no less explicable. From the greater to 
the lesser, from the lesser to the greater, the consequences 
are identically related and the proportions progressively 
rigorous. But in order to work miracles we must be out- 
side the ordinary conditions of humanity ; we must either 
be abstracted by wisdom or exalted by madness, either 
.superior to all passions or beyond them through ecstasy or 
frenzy. Such is the first and most indispensable prepara- 
tion of the operator. Hence, by a providential or fatal law, 
the magician can only exercise omnipotence in inverse pro- 
portion to his material interest ; the alchemist makes so 
much the more gold as he is the more resigned to priva- 
tions, and the more esteems that poverty which protects 
the secrets of the magnum opus. Only the adept whose 
heart is passionless will dispose of the love and hate of 
those whom he would make instruments of his science ; 
the myth of Genesis is eternally true, and God permits the 
tree of science to be approached only by those men who are 


sufficiently strong and self-denying not to covet its fruits. 
Ye, therefore, who seek in science a means to satisfy your 
passions, pause in this fatal way ; you will find nothing but 
madness or death. This is the meaning of the vulgar 
tradition that the devil ends sooner or later by strangling 
sorcerers. The magus must hence be impassible, sober and 
chaste, disinterested, impenetrable, and inaccessible to any 
kind of prejudice or terror. He must be without bodily 
defects, and proof against all contradictions and all diffi- 
culties. The first and most important of magical opera- 
tions is the attainment of this rare pre-eminence. 

We have said that impassioned ecstasy may produce the 
same results as absolute superiority, and this is true as to 
the issue, but not as to the direction of magical operations. 
Passion forcibly projects the astral light and impresses un- 
foreseen movements on the universal agent, but it cannot 
check with the facility that it impels, and its destiny then 
resembles Hippolytus dragged by his own horses, or Phalaris 
himself victimised by the instrument of torture which he 
had invented for others. Human volition realised by action 
is like a cannon-ball, and recedes before no obstacle. It 
either passes through it or is buried in it, but if it advance 
with patience and perseverance, it is never lost ; it is like 
the wave which returns incessantly and wears away iron in 
the end. 

Man can be modified by habit, which becomes, according 
to the proverb, his second nature. By means of persevering 
and graduated athletics, the powers and activity of the body 
can be developed to an astonishing extent. It is the same 
with the powers of the soul. Would you reign over your- 
selves and others ? Learn how to will. How can one 
learn to will ? This is the first arcanum of magical initia- 
tion, and it was to make it understood fundamentally that 
the ancient depositaries of priestly art surrounded the 
approaches of the sanctuary with so many terrors and 
illusions. They did not believe in a will until it had pro- 
duced its proofs, and they were right. Power is justified by 


victories. Indolence and forgetfulness are enemies of will, 
and for this reason all religions have multiplied their 
observances and made their worship minute and difficult. 
The more we restrain ourselves for an idea, the greater is 
the strength we acquire within the scope of that idea. Are 
not mothers more partial to the children who have caused 
them most suffering and cost them most anxieties ? So 
does the power of religions reside exclusively in the inflexible 
will of those who practise them. So long as there is one 
faithful person to believe in the holy sacrifice of the Mass, 
there will be a priest to celebrate it for him ; and so long 
as there is a priest who daily recites his breviary, there will 
be a pope in the world. Observances, apparently most in- 
significant and most foreign in themselves to the proposed 
end, lead, notwithstanding, to that end by education and 
exercise of will. If a peasant rose up every morning at two 
or three o'clock, and went daily a long distance from home 
to gather a sprig of the same herb before the rising of the 
sun, he would be able to perform a great number of pro- 
digies by merely carrying this herb upon his person, for it 
would be the sign of his will, and would become by his will 
itself all that he required it to become in the interest of his 
desires. /In order to do a thing we must believe in the 
possibility of our doing it, and this faith must forthwith be 
translated into acts. When a child says : " I cannot," his 
mother answers : " Try." Faith does not even try ; it begins 
with the certitude of completing, and it proceeds calmly, as 
if omnipotence were at its disposal and eternity before it. 
What seek you, therefore, from the science of the magi ? 
Dare to formulate your desire, then set to work at once, 
and do not cease acting after the same manner and for the 
same end ; what you will shall come to pass, and for you 
and by you it has indeed already begun. Sixtus V. said, 
while watching his flocks : " I desire to be pope." You are 
a beggar, and you desire to make gold ; set to work and 
never leave off. I promise you, in the name of science, all 
the treasures of Flamel and Eaymond Lully. " What is 


the first thing to do ? " Believe in your power, then act. 
" But how act ? " Kise daily at the same hour, and that 
early ; bathe at a spring before daybreak, and in all seasons ; 
never wear dirty clothes, rather wash them yourself if need- 
ful ; accustom yourself to voluntary privations, that you 
may be better able to bear those which come without seek- 
ing ; then silence every desire which is foreign to the ful- 
filment of the great work. 

" What ! By bathing daily in a spring, I shall make 
gold ? " You will work in order to make it. " It is a 
mockery ! " No, it is an arcanum. " How can I make use 
of an arcanum which I fail to understand ? " Believe and 
act ; you will understand later. 

One day a person said to me : "I would that I could be 
a fervent Catholic, but I am a Yoltairean. What would I 
not give to have faith ! " I replied : " Say ' I would ' no 
longer ; say ' I will,' and I promise you that you will 
believe. You tell me you are a Voltairean, and of all the 
various presentations of faith that of the Jesuits is most 
repugnant to you, but at the same time seems the most 
powerful and desirable. Perform the exercises of St 
Ignatius again and again, without allowing yourself to be 
discouraged, and you will attain the faith of a Jesuit. The 
result is infallible, and should you then have the simplicity 
to ascribe it to a miracle, you deceive yourself now in 
thinking that you are a Voltairean." 

An idle man will never become a magician. Magic is an 
exercise of all hours and all moments. The operator of 
great works must be absolute master of himself ; he must 
know how to conquer the allurements of pleasure, appetite, 
and sleep ; he must be insensible to success and to indignity. 
His life must be that of a will directed by one thought, and 
served by entire nature, which he will have made subject to 
mind in his own organs, and by sympathy in all the uni- 
versal forces which are their correspondents. All faculties 
and all senses should share in the work ; nothing in the 
priest of Hermes has the right to remain idle ; intelligence 


must be formulated by signs and summed by characters or 
pantacles ; will must be determined by words, and must 
fulfil words by deeds ; the magical idea must be rendered 
into light for the eyes, harmony for the ears, perfumes for 
the sense of smell, savours for the palate, objects for the 
touch ; the operator, in a word, must realise in his whole 
life what he wishes to realise in the world without him ; he 
must become a magnet to attract the desired thing ; and 
when he shall be sufficiently magnetic, he must be con- 
vinced that the thing will come of itself, and without 
thinking of it. 

It is important for the magus to be acquainted with the 
secrets of science, but he may know them by intuition, and 
without formal learning. Solitaries, living in the habitual 
contemplation of nature, frequently divine her harmonies, 
and are more instructed in their simple good sense than 
doctors, whose natural discernment is falsified by the 
sophistries of the schools. True practical magicians are 
almost invariably found in the country, and are frequently 
uninstructed persons and simple shepherds. Furthermore, 
certain physical organisations are better adapted than others 
for the revelations of the occult world ; there are sensitive 
and sympathetic natures, with whom intuition in the astral 
light is, so to speak, inborn ; certain afflictions and certain 
complaints can modify the nervous system, and, indepen- 
dently of the concurrence of the will, may convert it into a 
divinatory apparatus of less or more perfection ; but these 
phenomena are exceptional, and generally magical power 
should, and can, be acquired by perseverance and labour. 
There are also some substances which produce ecstasy, and 
dispose towards the magnetic sleep ; there are some which 
place at the service of imagination all the most lively and 
highly coloured reflections of the elementary light ; but the 
use of such substances is dangerous, for they commonly 
occasion stupefaction and intoxication. They are used, not- 
withstanding, but in carefully calculated quantities, and 
under wholly exceptional circumstances. 


He who decides to devote himself seriously to magical 
works, after fortifying his mind against all danger of 
hallucination and fright, must purify himself without and 
within for forty days. The number forty is sacred, and its 
very figure is magical. In Arabic numerals it consists of 
the circle, which is the type of the infinite, and of the 4, 
which sums the triad by unity. In Eoman numerals, 
arranged after the following manner, it represents the sign 
of the fundamental doctrine of Hermes, and the character of 
the Seal of Solomon : 


/ \ X 


V7 X 


The purification of the magus consists in abstinence from 
coarse enjoyments, in a temperate and vegetable diet, in re- 
fraining from intoxicating drink, and in regulating the hours 
of sleep. This preparation has been indicated and repre- 
sented in all forms of worship by a period of penitence and 
trials preceding the symbolical feasts of life-renewal. 

As already said, the most scrupulous external cleanliness 
must be observed ; the poorest person can find spring water. 
All clothes, furniture, and vessels made use of must also be 
carefully washed, whether by ourselves or others. All dirt 
is evidence of negligence, and negligence is deadly in magic. 
The atmosphere must be purified at rising and retiring with 
a perfume composed of the juice of laurels, salt, camphor, 
white resin, and sulphur, repeating at the same time the four 
sacred names, while turning successively towards the four 
cardinal points. We must divulge to no one the works that 
we accomplish, for, as already said in the Doctrine, mystery 
is the exact and essential condition of all the operations of 
science. The inquisitive must be misled by the pretence of 


other occupations and other researches, such as chemical 
experiments for industrial purposes, hygienic prescriptions, 
the investigation of some natural secrets, and so on ; but the 
forbidden name of magic must never be pronounced. 

The magus must be isolated at the beginning and difficult 
to approach, so that he may concentrate his power and select 
his points of contact, but in proportion as he is austere and 
inaccessible at first, so will he be popular and sought after 
when he shall have magnetised his chain and chosen his 
place in a current of ideas and of light. A laborious and 
poor existence is so favourable to practical initiation that the 
greatest masters have preferred it, even when the wealth of 
the world was at their disposal. Then it is that Satan, that 
is, the spirit of ignorance, who scorns, suspects, and detests 
science because at heart he fears it, comes to tempt the 
future master of the world by saying to him : " If thou art 
the Son of God, command these stones to become bread." 
Then it is that mercenary men seek to humiliate the prince 
of knowledge by perplexing, depreciating, or sordidly exploit- 
ing his labour ; the slice of bread that he deigns to need is 
broken into ten fragments, so that he may ten times stretch 
forth his hand. But the magus does not even smile at the 
absurdity, and calmly pursues his work. 

So far as may be possible, we must avoid the sight of 
hideous objects and uncomely persons, must decline eating 
with those whom we do not esteem, and must live in the 
most uniform and studied manner. We must hold ourselves 
in the highest respect, and must consider that we are de- 
throned sovereigns who consent to existence in order to 
reconquer our crowns. We must be mild and considerate 
to all, but in social relations must never permit ourselves to 
be absorbed, and must withdraw from circles in which we 
cannot acquire some initiative. Finally, we may and should 
fulfil the duties and practise the rites of the cultus to which 
we belong. Now, of all forms of worship the most magical 
is that which most realises the miraculous, which bases the 
most inconceivable mysteries upon the highest reasons, which 


has lights equivalent to its shadows, which popularises 
miracles, and incarnates God in all mankind by faith. This 
religion has existed always in the world, and under many 
names has been ever the one and ruling religion. It has 
now among the nations of the earth three apparently hostile 
forms, which are, however, destined to unite before long for 
the constitution of one universal Church. I refer to the 
Greek orthodoxy, Eoman Catholicism, and a final trans- 
figuration of the religion of Buddha. 

We have now made it plain, as we believe, that our magic 
is opposed to the goetic and necromantic kinds ; it is at once 
an absolute science and religion, which should not indeed 
destroy and absorb all opinions and all forms of worship, 
but should regenerate and direct them by reconstituting the 
circle of initiates, and thus providing the blind masses with 
wise and clear-seeing leaders. 

We are living at a period when nothing remains to 
destroy and everything to remake. " Eemake what ? The 
past ? " No one can remake the past. " What, then, shall 
we reconstruct ? Temples and thrones ? " To what pur- 
pose, since the former ones have been cast down ? " You 
might as well say : my house has collapsed from age, of 
what use is it to build another ? " But will the house that 
you contemplate erecting be like that which has fallen? 
No, for the one was old and the other will be new. " Not- 
withstanding, it will be always a house." What more can 
you wish ? 




EQUILIBRIUM is the consequence of two forces. If two forces 
are absolutely and invariably equal, the equilibrium will be 
immobility, and therefore the negation of life. Movement 
is the result of an alternate preponderance. The impulsion 
given to one of the sides of a balance necessarily determines 
the motion of the other. Thus contraries act on one another, 
throughout all nature, by correspondence and analogical con- 
nection. All life is composed of an aspiration and a respira- 
tion ; creation is the assumption of a shadow to serve as a 
bound to light, of a void to serve as space for the plenitude, 
of a passive fructified principle to sustain and realise the 
power of the active generating principle. All nature is 
bisexual, and the movement which produces the appearances 
of death and life is a continual generation. God loves the 
void which he made in order to fill it ; science loves the ignor- 
ance which it enlightens ; strength loves the weakness which 
it supports ; good loves the apparent evil which glorifies it ; 
day is desirous of night, and pursues it unceasingly round 
the world ; love is at once a thirst and a plenitude which 
must diffuse itself. He who gives receives, and he who 
receives gives; movement is a continual interchange. To 
know the law of this change, to be acquainted with the 
alternative or simultaneous proportion of these forces, is to 
possess the first principles of the great magical arcanum, 
which constitutes true human divinity. Scientifically, we 
can appreciate the various manifestations of the universal 
movement through electric or magnetic phenomena. Elec- 
trical apparatuses above all materially and positively reveal 
the affinities and antipathies of certain substances. The 
marriage of copper with zinc, the action of all metals in the 
galvanic pile, are perpetual and unmistakable revelations. 



Let physicists seek and find out ; ever will the kabbalists 
explain the discoveries of science ! 

The human body is subject, like the earth, to a dual law ; 
it attracts and it radiates ; it is magnetised by an androgyne 
magnetism, and reacts on the two powers of the soul, the 
intellectual and the sensitive, inversely, but in proportion to 
the alternating preponderances of the two sexes in their 
physical organism. The art of the magnetiser consists 
wholly in the knowledge and use of this law. To polarise 
the action and impart to the agent a bisexual and alternated 
force is the method still unknown and sought vainly for 
directing the phenomena of magnetism at will, but tact 
most experienced and great precision in the interior move- 
ments are required to prevent the confusion of the signs of 
magnetic aspiration with those of respiration ; we must also 
be perfectly acquainted with occult anatomy and the special 
temperament of the persons on whom we are operating. 
Bad faith and bad will in subjects constitute the gravest 
hindrance to the direction of magnetism. Women above all 
who are essentially and invariably actresses, who take 
pleasure in impressing others so that they may impress 
themselves, and are themselves the first to be deceived when 
playing their neurotic melodramas are the true black magic 
of magnetism. So is it for ever impossible that magnetisers 
who are uninitiated in the supreme secrets, and unassisted 
by the lights of the Kabbalah, should govern this refractory 
and fugitive element. To be master of woman, we must 
distract and deceive her skilfully by allowing her to suppose 
that it is she who is deceiving us. This advice, which we 
offer chiefly to magnetising physicians, might also find its 
place and application in conjugal polity. 

Man can produce two breathings at his pleasure, one 
warm and the other cold ; he can also project either the 
active or passive light at will; but he must acquire the 
consciousness of this power by habitually dwelling thereon. 
The same manual gesture may alternately aspire and respire 
what we are accustomed to call the fluid, and the magnetiser 


will himself be warned of the result of his intention by an 
alternative sensation of warmth and cold in the hand, or in 
both hands when both are being used, which sensation the 
subject should experience at the same time, but in a con- 
trary sense, that is, with a wholly opposed alternative. 

The pentagram, or sign of the microcosmos, represents, 
among other magical mysteries, the double sympathy of the 
human extremities with each other and with the circulation 
of the astral light in the human body. Thus, when a man is 
represented in the star of the pentagram, as may be seen in 
the " Occult Philosophy" of Agrippa, it should be observed that 
the head corresponds in masculine sympathy with the right 
foot and in feminine sympathy with the left foot ; that the 
right hand corresponds in the same way with the left hand 
and left foot, and reciprocally of the other hand. This must 
be borne in mind when making magnetic passes, if we seek 
to govern the whole organism and bind all members by their 
proper chains of analogy and natural sympathy. The same 
knowledge is necessary for the use of the pentagram in the 
conjuration of spirits, and in the evocation of errant spirits 
in the astral light, vulgarly called necromancy, as we shall 
explain in the fifth chapter of this Kitual. But it is well 
to observe here that every action promotes a reaction, and 
that in magnetising others, or influencing them magically, 
we establish between them and ourselves a current of con- 
trary but analogous influence which may subject us to them 
instead of subjecting them to us, as happens frequently 
enough in those operations which have the sympathy of love 
for their object. Hence it is highly essential to be on our 
defence while we are attacking, so as not to aspire on the 
left while we respire on the right. The magical androgyne 
depicted in the frontispiece of the Eitual has SOLVE inscribed 
upon the right and COGULA on the left arm, which corre- 
sponds to the symbolical figure of the architects of the 
second temple, who bore their sword in one hand and their 
trowel in the other. While building they had also to defend 
their work and disperse their enemies ; nature herself does 


likewise, destroying and regenerating at the same time. 
Now, according to the allegory of Duchentau's Magical 
Calendar, man, that is to say, the initiate, is the ape of nature, 
who confines him by a chain, but makes him act unceasingly, 
imitating the proceedings and works of his divine mistress 
and imperishable model. 

The alternate use of contrary forces, warmth after cold, 
mildness after severity, love after anger, &c., is the secret of 
perpetual motion and the permanence of power ; coquettes 
feel this instinctively, and hence they make their admirers 
pass from hope to fear, from joy to despondency. To operate 
always on the same side and in the same manner is to over- 
weight one plate of the balance, and the complete destruction 
of equilibrium is the speedy result. Continual caressings 
beget satiety, disgust, and antipathy, just as constant coldness 
and severity in the long run alienate and discourage affec- 
tion. An unvarying and ardent fire in alchemy calcines the 
first matter and not seldom explodes the hermetic vessel ; 
the heat of lime and mineral manure must be substituted at 
regular intervals for the heat of flame. And so also in 
magic ; the works of wrath or severity must be tempered by 
those of beneficence and love, and if the will of the operator 
be always at the same tension and directed along the same 
line, great weariness will ensue, together with a species of 
moral impotence. 

Thus, the magus should not live altogether in his 
laboratory, among his athanor, elixirs, and pantacles. How- 
ever devouring be the glance of that Circe who is called 
occult power, we must know how to confront her on occasion 
with the sword of Ulysses, and how to withdraw our lips for a 
time from the chalice which she offers us. A magical operation 
should always be followed by a rest of equal length and 
a distraction analogous but contrary in its object. To strive 
continually against nature in order to her rule and con- 
quest is to risk reason and life. Paracelsus dared to do so, 
but even in the warfare itself he employed equilibrated forces 
and opposed the intoxication of wine to that of intelligence. 


So was Paracelsus a man of inspiration and miracles ; yet 
his life was exhausted by this devouring activity, or rather 
its vestment was rapidly rent and worn out ; but men like 
Paracelsus can use and abuse fearlessly ; they well know 
that they can no more die than grow old here below. 

Nothing induces us towards joy so effectually as sorrow ; 
nothing is nearer to sorrow than joy. Hence the unin- 
structed operator is astounded by attaining the very 
opposite of his proposed results, because he does not 
know how to cross or alternate his action ; he seeks to 
bewitch his enemy, and himself becomes ill and miserable ; 
he desires to make himself loved, and he consumes himself 
for women who deride him ; he endeavours to make gold, 
and he exhausts all his resources ; his torture is that of 
Tantalus eternally ; ever does the water flow back when he 
stoops down to drink. The ancients in their symbols and 
magical operations multiplied the signs of the duad, so that 
its law of equilibrium might be remembered. In their 
evocations they invariably constructed two altars, and 
immolated two victims, one white and one black ; the 
operator, whether male or female, holding a sword in one 
hand and a wand in the other, had one foot shod and the 
other bared. At the same time, either one or three persons 
were required for magical works, because the duad would be 
immobility or death in the absence of the equilibrating 
motor ; and when a man and a woman participated in the 
ceremony, the operator was either a virgin, a hermaphro- 
dite, or a child. I shall be asked whether the eccentricity 
of these rites is arbitrary, and whether its one end is the 
exercise of the will by the mere multiplication of difficulties 
in magical work ? I answer that in magic there is nothing 
arbitrary, because everything is ruled and predetermined by 
the one and universal dogma of Hermes, that of analogy in 
the three worlds. Each sign corresponds to an idea, and to 
the special form of an idea ; each act expresses a volition 
corresponding to a thought, and formulates the analogies of 
that thought and that will. The rites are, therefore, pre- 


arranged by the science itself. The uninstructed person 
who is not acquainted with the three powers is subject to 
their mysterious fascination ; the sage understands those 
powers, and makes them the instrument of his will, but 
when they are accomplished with exactitude and faith, they 
are never ineffectual. 

All magical instruments must be duplicated ; there must 
be two swords, two wands, two cups, two chafing-dishes, 
two pantacles, and two lamps ; two vestments must be 
worn, one over the other, and they must be of contrary 
colours, a rule still followed by Catholic priests ; and either 
no metal, or two at the least, must be worn. The crowns 
of laurel, rue, mugwort, or vervain must, in like manner, be 
double ; one of them is used in evocations, while the other 
is burnt, the crackling which it makes and the curls of the 
smoke which it produces being observed like an augury. 
Nor is the observance vain, for in the magical work all the 
instruments of art are magnetised by the operator ; the air 
is charged with his perfumes, the fire which he has conse- 
crated is subject to his will, the forces of nature seem to 
hear and answer him ; he reads in all forms the modifica- 
tions and complements of his thought. He perceives the 
water agitated, and, as it were, bubbling of itself, the fire 
blazing up or extinguishing suddenly, the leaves of the gar- 
lands rustling, the magical rod moving spontaneously, and 
strange, unknown voices passing through the air. It was 
in such evocations that Julian beheld the beloved phantoms 
of his dethroned gods, and was appalled at their decrepitude 
and pallor. 

I am aware that Christianity has for ever suppressed 
ceremonial magic, and that it severely proscribes the evoca- 
tions and sacrifices of the old world. It is not, therefore, our 
intention to give a new ground for their existence by reveal- 
ing the antique mysteries after the lapse of so many centuries. 
Even in this very order of phenomena, our experiences have 
been scholarly researches and nothing more. We have con- 
firmed facts that we might appreciate causes, and it has 


never been our pretension to restore rites which are for ever 
destroyed. The orthodoxy of Israel, that religion which is 
so rational, so divine, and so ill known, condemns, no less 
than Christianity, the mysteries of ceremonial magic. From 
the standpoint of the tribe of Levi, the exercise of trans- 
cendent magic must be considered as an usurpation of 
the priesthood ; and the same reason has caused the pro- 
scription of operative magic by every official cultus. To 
demonstrate the natural foundation of the marvellous, and 
to produce it at will, is to annihilate for the vulgar mind 
that conclusive evidence from miracles which is claimed by 
each religion as its exclusive property and its final argu- 
ment. Respect for established religions, but room also for 
science ! We have passed, thank God, the days of inquisi- 
tions and pyres ; unhappy men of learning are no longer 
murdered on the faith of a few distraught fanatics or 
hysterical girls. For the rest, let it be clearly understood 
that our undertaking is concerned with studies of the 
curious, and not with an impossible propaganda. Those 
who may blame us for daring to term ourselves magician 
have nothing to fear from the example, it being wholly 
improbable that they will ever become sorcerers. 



THE Abbot Trithemius, who in magic was the master of 
Cornelius Agrippa, explains, in his " Steganography," the 
secret of conjurations and evocations after a very natural 
and philosophical manner, though possibly, for that very 
reason, too simply and too easily. He tells us that to evoke 
a spirit is to enter into the dominant thought of that spirit, 
and if we raise ourselves morally higher along the same line, 


we shall draw the spirit away with us, and it will certainly 
serve us. To conjure is to oppose the resistance of a cur- 
rent and a chain to an isolated spirit cum jurare, to swear 
together, that is, to make a common act of faith. The 
greater the strength and enthusiasm of this faith, the more 
efficacious is the conjuration. This is why new-born Chris- 
tianity silenced the oracles ; it only possessed inspiration, it 
only force. Later on, when St Peter grew old, that is, when 
the world believed that it had a legal case against the 
Papacy, the spirit of prophecy came to replace the oracles ; 
Savonarola, Joachim of Mores, John Hus, and so many 
others, by turns influenced the minds of men, and inter- 
preted, by lamentations and menaces, the secret anxieties 
and rebellions of all hearts. 

We may act individually when evoking a spirit, but to 
conjure we must speak in the name of a circle or an associa- 
tion ; this is the significance of the hieroglyphical circle 
traced round the magus who is operating, and out of which 
he must not pass unless he wishes at the same moment to 
be stripped of all his power. Let us grapple at this point 
with the vital and palmary question, whether the real evoca- 
tion and real conjuration of spirits are things possible, and 
whether such possibility can be scientifically demonstrated. 
To the first part of the question it may be replied out of 
hand that everything which is not an evident impossibility 
can and must be admitted as provisionally possible. As to 
the second part, we affirm that in virtue of the great magical 
dogma of the hierarchy and of universal analogy, the kab- 
balistic possibility of real evocations can be demonstrated ; 
concerning the phenomenal reality consequent upon magical 
operations accomplished with sincerity, this is a matter of 
experience ; as already described, we have established 
it in our own persons, and by means of this Ritual we 
shall place our readers in a position to renew and confirm 
our experiences. 

Nothing in nature perishes ; whatsoever has lived goes 
on living always under new forms ; but even the anterior 


forms are not destroyed, since they persist in our memory 
Do we not still see in imagination the child we once kne r 
though now he is an old man ? The very traces which 
believe to be effaced from our memory are not in rr 
blotted out, for a fortuitous circumstance may evo) 
recall them. But after what manner do we see the' 
we have already said, it is in the astral light, wh 1 * 
mits them to our brain by the mechanism of t 1 
system. On the other hand, all forms are prop 
analogical to the idea which has determined th 
the natural character, the signature of that ic 1 
term it, and so soon as the idea is acti 
form is realised and bodied forth. Sch- 
illumine' of Leipsic, terrified all Germ? o*. 

tions, and his audacity in magical expr j> e 

that his reputation became an ins' fy e ( 

allowed himself to be carried away 3#^ ^ 

of hallucinations which he had pr ,^*b ^< 

other world disgusted him with &,?%/. 7 i 

His story should be a warninp fc/^ // f 

by ceremonial magic. Nat' $ ^tf ^ ^ 

punity, and no one can sa' ^ Asj| ^/ 

calculable forces. It is ^<?*?^ ^ ' 

and will ever lead, us -^ > /^ fy " 

those who would see * ^^ e ^^/'^ s 

we reply to them in Q^- ^ 

eminent Englishman ^ 

" You are perfectly wiu. 
for our own part, it will u 
less convinced." To those who 
have scrupulously and boldly fulfilleu 
there has been no result, we would reco. 
should stay their hand, as it is possibly a warm^ 
who will not lend herself for them to these anomalou^ 
but if they persist in their curiosity, they have only to SL 

The triad, being the foundation of magical doctrine, must 


9 i evocations ; ' a 6 to the double 

: on and effect. 18 kabbalistically, 
oalistic panta< ie hieroglyphic sign 

it the syt ^ ieir ob J ect - ^ together with the 

lettet V 'c kabbalah ;er i oug anc [ obscure 

i incoming 9> the num b er of 

s 1/mer -^ kabbalist sayg ex . 

b\e e the number of the 

Ue a ? es *g (^at is, the key 
tfWtipJit the number of the 
?en itjn, and the number of 
, - al w e decad e of Pythagoras 

g! t\xe ltus of * sum of the triangular 

1 ln to the sum O f a n mag i c O f 

^ It is tf*s ?en tjn, and the number of 

J T A descti be tlae .^aX, gnostic ,- amme of human genius 

mottstTO uS aTl e d 3 honou iospel sought to absorb or 

TaiaS i 

La o^d pag aia ?.A fhe explained^ of lefcte rs and numbers 

kibi- as a the kabbalah, which, from 

.j^tes, o Gematriah and Temurah. 

\>bath circle of , m to us arbitrary or devoid 

b0e o i to 6 great 6 Side tOV ' P hiloso P hical symbolism of 

^as 3 a matter s t importance in the teaching 
^ irP osed to b m the occult sciences. The 
mv^> t oft- t0 ^' and which connected primitive 

* dS et\^ o^> seTV pe ^ -t if the Spil5 with letters, and letters with 
L?feavea, ^^ ed ; Moreo keys of Solomon. We have 

a oi taJ T^ forming ^ vs> pres erved to our own day, 
set l ' iro^ the f antacle or Sr nothing else than the game of 

" v sacteo- sy^^ad and the ; of which were rem arked and 
6T ' \oi^ eA 8talC: ' ndentlv of th ^e in the modern world by the 
^e 8 f "L iao. m ' lde use of thos 'de Gebelin. 
al nd g taver We haVG repr ' Solomon is explained by St John 
3T east, a ^ ati obalists. The He says, " There are three which 
ise ^{ CQ V& the celebrai_ the Father, the Word, and the 
5Tay sUC oUT 10uted extraordi re three which give testimony on 
)d \tiatvf tter, and the blood." Thus, St John 

of Hermetic philosophy, who attri- 



forms are not dest ABRACADABRA 
Do we not still se* ABRACADABR 
though now he is a ABEACADAB 
believe to be effact ABRACADA 
blotted out, for a i ABRACAD 
recall them. But a ABRACA 
we have already sai< ABRAC 
mits them to our br, ABRA 
system. On the othe ABR 
analogical to the idea AB 

the natural character, t A 

term it, and so soon , letterg ig ft key of the pentagram . 
form is realised and b^ fiye and reproduced thirty times, 
illuming of Leipsic, ter, g and numbers of the two following 
tions, and his audacity 11 
that his reputation beet 
allowed himself to be car A 

of hallucinations which he / V 

other world disgusted him^ 
His story should be a wai 
by ceremonial magic. N& 
punity, and no one can saf 
calculable forces. It is * 
and will ever lead, us | 
those who would see r the unity of the first principle, 
we reply to them in active agent. A united to B 

eminent Englishman ,he duad by the monad. R is 

" You are perfectly wiu ',e it represents hieroglyphic- 

for our own part, it will ^ ults from the union of the 
less convinced." To those wn H, which is that of the 
have scrupulously and boldly fu the unity of the initiate 
there has been no result, we M, and the number 66, the 
should stay their hand, as it is pc kabbalistically forms the 
who will not lend herself for them^ of the triad, and conse- 
but if they persist in their curiosit the circle. We may re- 
afresh. of the Apocalypse, that 

The triad, being the foundation rposed the number of the 


beast, that is to say, of idolatry, by adding a 6 to the double 
senary of ABRAC AD ABEA, which gives 1 8 kabbalistically, 
the number attributed in the Tarot to the hieroglyphic sign 
of night and of the profane the moon, together with the 
towers, dog, wolf, and crab a mysterious and obscure 
number, the kabbalistic key of which is 9, the number of 
initiation. On this subject the sacred kabbalist says ex- 
pressly : " He that hath understanding (that is, the key 
of kabbalistic numbers), let him count the number of the 
beast, for it is the number of a man, and the number of 
him is 666." It is, in fact, the decade of Pythagoras 
multiplied by itself and added to the sum of the triangular 
Pantacle of Abracadabra ; it is thus the sum of all magic of 
the ancient world, the entire programme of human genius 
which the divine genius of the Gospel sought to absorb or 

These hieroglyphical combinations of letters and numbers 
belong to the practical part of the kabbalah, which, from 
this point of view, is divided into Gematriah and Temurah. 
Such calculations, which now seem to us arbitrary or devoid 
of interest, then belonged to the philosophical symbolism of 
the East, and were of the highest importance in the teaching 
of holy things emanating from the occult sciences. The 
absolute kabbalistic alphabet, which connected primitive 
ideas with allegories, allegories with letters, and letters with 
numbers, was then called the keys of Solomon. We have 
already stated that these keys, preserved to our own day, 
but wholly misconstrued, are nothing else than the game of 
Tarot, the antique allegories of which were remarked and 
appreciated for the first time in the modern world by the 
learned archaeologist, Court de Gebelin. 

The double triangle of Solomon is explained by St John 
in a remarkable manner. He says, " There are three which 
give testimony in heaven the Father, the Word, and the 
Holy Spirit ; and there are three which give testimony on 
earth the spirit, the water, and the blood." Thus, St John 
agrees with the masters of Hermetic philosophy, who attri- 



bute to their sulphur the name of ether, to their mercury 
that of philosophical water, and to their salt the qualification 
of the dragon's blood or menstruum of the earth ; blood or 
salt corresponds by opposition with the Father, azotic or 
mercurial water with the Word or Logos, and the ether with 
the Holy Spirit. But the things of transcendent symbolism 
can only be rightly understood by the true children of 

The threefold repetition of names with varied intona- 
tions was united to triangular combinations in magical cere- 
monies. The magic rod was frequently surmounted with a 
small magnetised fork, which Paracelsus replaced by the 
trident represented below. 

This trident is a pantacle expressing the synthesis of the 
triad in the monad, thus completing the sacred tetrad. He 
ascribed to this figure all the virtues which kabbalistic 
Hebrews attribute to the name of Jehovah, and the thauma- 
turgic properties of the Abracadabra used by the hierophants 
of Alexandria. Let us here recognise that it is a pan- 
tacle, and consequently a concrete and an absolute sign of 
an entire doctrine which has been that of an immense 
magnetic circle, not only for ancient philosophers, but also 
for adepts of the middle ages. The restoration in our own 
day of its original value by the comprehension of its 
mysteries, might not that also restore all its miraculous 
virtue and all its power against human diseases ? 


The old sorceresses, when they spent the night at the 
meeting-place of three cross-roads, yelled three times in 
honour of the triple Hecate. All these figures, all these 
dispositions of numbers and of characters, are, as we have 
already said, so many instruments for the education of the 
will, by fixing and determining its habits. They serve, 
furthermore, to conjoin all the powers of the human soul in 
action, and to increase the creative force of the imagination ; 
it is the gymnastics of thought in training for realisation ; 
so the effect of these practices is infallible, like nature, 
when they are fulfilled with absolute confidence and in- 
domitable perseverance. The Grand Master tells us that 
faith could transplant trees into the sea and remove 
mountains. Even a superstitious and insensate practice is 
efficacious because it is a realisation of the will. Hence a 
prayer is more powerful if we go to church to say it than 
when it is said at home, and it will work miracles if we 
fare to a famous sanctuary for the purpose, in other words, to 
one which is strongly magnetised by the enormous number 
of its frequenters, traversing two or three hundred leagues 
with bare feet, and asking alms by the way. Men laugh at 
the simple woman who denies herself a pennyworth of milk 
in the morning that she may carry a penny taper to burn 
on the magic triangle in a chapel ; but they who laugh are 
ignorant, and the simple woman does not pay too dearly for 
what she thus purchases of resignation and of courage. 
Great minds with great pride pass by, shrugging their 
shoulders ; they rise up against superstition with a din 
which shakes the world; and what happens ? The towers of 
the great minds topple over, and their ruins revert to the 
providers and purchasers of penny tapers, who are content 
to hear it everywhere proclaimed that their reign is for ever 
ended, provided that they rule always. 

The great religions have never had more than one serious 
rival, and this rival is magic. Magic produced the occult 
associations which brought about the revolution termed the 
Renaissance ; but it has been the doom of the human mind, 


blinded by insensate passions, to realise literally the allegori- 
cal history of the Hebrew Hercules ; by overthrowing the 
pillars of the temple, it has itself been buried under the 
ruins. The masonic associations of the present time are no 
less ignorant of the high meaning of their symbols than are 
the rabbins of the Sepher Jetzirah and the Zohar upon the 
ascending scale of the three degrees, with the transverse 
progression from right to left and from left to right of the 
kabbalistic septenary. The compass of the G.'. A.*, and 
the square of Solomon have become the gross and material 
level of unintelligent Jacobinism, realised by a steel triangle ; 
this obtains both for heaven and earth. The initiated 
divulgers to whom the illuminated Cazotte predicted a violent 
death have, in our own days, exceeded the sin of Adam; 
having rashly gathered the fruits of the tree of knowledge, 
which they did not know how to use for their nourishment, 
they have cast it to the beasts and reptiles of the earth. 
So was the reign of superstition inaugurated, and it must 
persist until the period when true religion shall be again 
constituted on the eternal foundations of the hierarchy of 
three degrees, and of the triple power which the hierarchy 
exercises blindly or providentially in the three worlds. 



THE four elementary forms roughly separate and dis- 
tinguish the created spirits which the universal movement 
disengages from the central fire. The spirit everywhere 
toils and fructifies matter by life ; all matter is animated ; 
thought and soul are everywhere. By possessing ourselves 
of the thought which produces diverse forms, we become 
the master of forms, and make them serve our purposes. 


The astral light is saturated with such souls, which it 
disengages in the unceasing generation of beings. These 
souls have imperfect wills, which can be governed and em- 
ployed by more powerful wills ; then great invisible chains 
form, and may occasion or determine great elementary com- 
motions. The phenomena established by the criminal trials 
of magic, and quite recently by M. Eudes de Mirville, have 
no other cause. Elementary spirits are like children : they 
chiefly torment those who trouble about them, unless, in- 
deed, they are controlled by high reason and great severity. 
We designate these spirits under the name of occult elements, 
and it is these who frequently occasion our bizarre or dis- 
turbing dreams, who produce the movements of the divining 
rod and rappings upon walls or furniture, but they can 
manifest no thought other than our own, and when we are 
not thinking, they speak to us with all the incoherence of 
dreams. They reproduce good and evil indifferently, for 
they are without free will, and are hence irresponsible ; they 
exhibit themselves to ecstatics and somnambulists under in- 
complete and fugitive forms. This explains the nightmares 
of St Anthony, and most probably the visions of Swedenborg. 
Such creatures are neither damned nor guilty, they are 
curious and innocent. We may use or abuse them like 
animals or children. Therefore the magus who makes use 
of them assumes a terrible responsibility, for he must expiate 
all the evil which he causes them to accomplish, and the 
intensity of his punishment will be in proportion to the 
extent of the power which he may have exercised by their 

To govern elementary spirits, and thus become the king 
of the occult elements, we must first have undergone the 
four ordeals of ancient initiations ; and seeing that these 
initiations exist no longer, we must have substituted analo- 
gous experiences, such as exposing ourselves boldly in a 
fire, crossing an abyss by means of the trunk of a tree or a 
plank, scaling a perpendicular mountain during a storm, 
swimming through a dangerous whirlpool or cataract. A 


man who is timid in the water will never reign over the 
undines ; one who is afraid of fire will never command sala- 
manders ; so long as we are liable to giddiness we must 
leave the sylphs in peace, and forbear from irritating the 
gnomes ; for inferior spirits will only obey a power which 
has overcome them in their own element. When this in- 
contestable faculty has been acquired by exercise and daring, 
the word of our will must be imposed on the elements by 
special consecrations of air, fire, water, and earth. This is 
the indispensable preliminary of all magical operations. 
The air is exercised by breathing towards the four cardinal 
points, saying : 

The Spirit of God moved upon the waters, and breathed 
into the face of man the breath of life. Be Michael, my 
leader, and Sabtabiel, my servant, in and by the light. 
May my breath become a word, and I will rule the spirits 
of this creature of air ; I will curb the steeds of the sun by 
the will of my heart, and by the thought of my mind, and 
by the apple of the right eye. Therefore I do exorcise thee, 
creature of air, by Pentagrammaton, and in the name 
Tetragrammaton, wherein are firm will and true faith. 
Amen. Sela : Fiat. So be it. 

The prayer of the sylphs must next be recited, after 
tracing their sign in the air with the quill of an eagle. 

Prayer of the Sylphs. 

Spirit of Light, Spirit of Wisdom, whose breath gives and 
takes away the form of all things ; Thou before whom the 
life of every being is a shadow which transforms and a 
vapour which passes away ; Thou who ascendest upon the 
clouds and dost fly upon the wings of the wind ; Thou who 
breathest out and the limitless immensities are peopled ; 
Thou who breathest in and all which came forth from Thee 
unto Thee returneth ; endless movement in the eternal 
stability, be Thou blessed for ever ! We praise Thee and 
we bless Thee in the fleeting empire of created light, of 


shadows, reflections, and images, and we aspire without 
ceasing towards Thine immutable and imperishable splen- 
dour. May the ray of Thine intelligence and the warmth 
of Thy love descend on us ; then what is volatile shall be 
fixed, the shadow shall become body, the spirit of the air 
shall receive a soul, and the dream be a thought. We shall 
be swept away no more before the tempest, but shall bridle 
the winged steeds of the morning, and guide the course of 
the evening winds, that we may flee into Thy presence. O 
Spirit of Spirits, eternal Soul of Souls, imperishable 
Breath of Life, Creative Sigh, O Mouth which dost 
breathe forth and withdraw the life of all beings in the ebb 
and flow of Thine eternal speech, which is the divine ocean 
of movement and of truth ! Amen. 

Water is exorcised by imposition of hands, breathing, and 
speech ; consecrated salt, and a little of the ash which re- 
mains in the pan of incense, are also mingled with it. The 
aspergillus is formed of twigs of vervain, periwinkle, sage, 
mint, ash, and basil, tied by a thread taken from a virgin's 
distaff, and provided with a handle of hazelwood from a tree 
which has not yet fruited ; the characters of the seven 
vspirits must be graven thereon with the magic bodkin. The 
salt and ash must be separately consecrated, saying : 

Over the Salt. 

May wisdom abide in this salt, and may it preserve our 
minds and bodies from all corruption, by Hochmael, and 
in the virtue of Euach-Hochmael ! May the phantoms of 
Hyle depart herefrom, that it may become a heavenly salt, 
salt of the earth and earth of salt, that it may feed the 
threshing ox, and strengthen our hope with the horns of 
the flying bull ! Amen. 

Over the Ash. 

May this ash return unto the fount of living waters, may 
it become a fertile earth, and may it bring forth the tree of 


life, by the Three Names, which are Netsah, Hod, and 
Jesod, in the beginning and in the end, by Alpha and 
Omega, which are in the spirit of AZOTH ! Amen. 

Mingling the Water, Salt, and Ash. 

In the salt of eternal wisdom, in the water of regenera- 
tion, and in the ash whence the new earth springeth, be all 
things accomplished by Eloim, Gabriel, Eaphael, and Uriel, 
through the ages and seons ! Amen. 

Exorcism of the Water. 

Let there be a firmament in the midst of the waters, and 
let it divide the waters from the waters ; the things which 
are above are like unto things which are below, and things 
below are like unto things above, for the performance of the 
wonders of one thing. The sun is its father, the moon its 
mother, the wind hath carried it in the belly thereof ; it 
ascendeth from earth to heaven, and again it descendeth 
from heaven to earth. I exorcise thee, creature of water, 
that thou mayest become unto men a mirror of the living 
God in His works, a fount of life, and ablution of sins. 

Prayer of the Undines. 

Dread King of the Sea, who hast the keys of the flood- 
gates of heaven, and dost confine the waters of the under- 
world in the caverns of earth ; King of the deluge and the 
floods of the springtime ; Thou who dost unseal the sources 
of rivers and fountains ; Thou who dost ordain moisture, 
which is like the blood of earth, to become the sap of 
plants : Thee we adore and Thee we invoke ! Speak unto 
us, Thine inconstant and unstable creatures, in the great 
tumults of the sea, and we shall tremble before Thee ; 
speak unto us also in the murmur of limpid waters, and we 
shall yearn for Thy love ! O Immensity into which flow 


all the rivers of life, to be continually reborn in Thee ! O 
ocean of infinite perfections ! Height which reflects Thee 
in the depth, depth which exhales Thee to the height, lead 
us unto true life by intelligence and love ! Lead us to im- 
mortality by sacrifice, that we may be found worthy one 
day to offer Thee water, blood, and tears, for the remission 
of sins ! Amen. 

Fire is exorcised by the sprinkling of salt, incense, white 
resin, camphor, and sulphur, by thrice pronouncing the 
three names of the genii of fire : MICHAEL, king of the sun 
and the lightning ; SAMAEL, king of volcanoes ; and ANAEL, 
prince of the astral light ; and, finally, by reciting the 

Prayer of the Salamanders. 

Immortal, eternal, ineffable, and uncreated Father of all 
things, who art borne upon the ever-rolling chariot of worlds 
which revolve unceasingly ; Lord of the ethereal immensities, 
where the throne of Thy power is exalted, from which 
height Thy terrible eyes discern all things, and Thy holy 
and beautiful ears unto all things hearken, hear Thou Thy 
children, whom Thou didst love before the ages began ; for 
Thy golden, Thy grand, Thine eternal majesty shines above 
the world and the heaven of stars ! Thou art exalted over 
them, glittering fire ! There dost thou shine, there dost 
Thou commune with Thyself by Thine own splendour, and 
inexhaustible streams of light pour from Thine essence for 
the nourishment of Thine infinite spirit, which itself doth 
nourish all things, and forms that inexhaustible treasure of 
substance ever ready for generation, which adapts it and 
appropriates the forms Thou hast impressed on it from the 
beginning ! From this spirit the three most holy kings who 
surround Thy throne and constitute Thy court, derive also 
their origin, universal Father ! sole and only Father 
of blessed mortals and immortals ! In particular Thou hast 
created powers which are marvellously like unto Thine 
eternal thought and Thine adorable essence; Thou hast 


established them higher than the angels, who proclaim Thy 
will to the world ; finally, Thou hast created us third in 
rank within our elementary empire. There our unceasing 
exercise is to praise Thee and adore Thy good pleasure ; 
there we burn continually in our aspiration to possess Thee. 
O Father ! ; Mother, most tender of all mothers ! 
admirable archetype of maternity and of pure love ! son, 
flower of sons ! form of all forms, soul, spirit, harmony, 
and number of all things ! Amen. 

The earth is exorcised by aspersion of water, by breath- 
ing, and by fire, with the perfumes proper for each day, 
and the 

Prayer of the Gnomes. 

King invisible, who, taking the earth as a support, didst 
furrow the abysses to fill them with Thine omnipotence ; 
Thou whose name doth shake the vaults of the world, Thou 
who causest the seven metals to flow through the veins of 
the rock, monarch of the seven lights, rewarder of the sub- 
terranean toilers, lead us unto the desirable air, and to the 
realm of splendour. We watch and we work unremittingly, 
we seek and we hope, by the twelve stones of the Holy 
City, by the hidden talismans, by the pole of loadstone 
which passes through the centre of the world ! Saviour, 
Saviour, Saviour, have pity on those who suffer, expand our 
hearts, detach and elevate our minds, enlarge our entire 
being ! stability and motion ! day clothed with 
night ! O darkness veiled by light ! master who never 
keepest back the wages of Thy labourers ! silver white- 
ness ! golden splendour ! crown of living and melo- 
dious diamonds ! Thou who wearest the heaven on Thy 
finger like a sapphire ring, Thou who concealest under 
the earth, in the stone kingdom, the marvellous seed of 
stars, live, reign, be the eternal dispenser of the wealth 
whereof Thou hast made us the warders ! Amen. 

It must be borne in mind that the special kingdom of 


the gnomes is at the north, that of the salamanders at the 
south, that of the sylphs at the east, and that of the undines 
at the west. These beings influence the four temperaments 
of man, that is to say, the gnomes affect the melancholy, 
salamanders the sanguine, undines the phlegmatic, and 
sylphs the bilious. Their signs are the hieroglyphs of the 
bull for the gnomes, who are commanded with the sword ; 
those of the lion for the salamanders, who are commanded 
with the bifurcated rod or the magic trident; those of the 
eagle for the sylphs, who are commanded by the holy pan- 
tacles ; finally, those of the water-carrier for the undines, 
who are commanded by the cup of libations. Their re- 
spective sovereigns are Gob for the gnomes, Djin for the 
salamanders, Paralda for the sylphs, and Nicksa for the 

When an elementary spirit torments, or, at least, vexes, 
the inhabitants of this world, it must be conjured by air, 
water, fire, and earth, by breathing, sprinkling, burning of 
perfumes, and by tracing on the earth the star of Solomon 
and the sacred pentagram. These figures must be perfectly 
correct, and drawn either with the charcoal of consecrated 
fire, or with a reed dipped in various colours, mixed with 
powdered loadstone. Then, holding the pantacle of Solomon 
in one hand and taking up successively the sword, rod, and 
cup, the conjuration of the four should be recited with a 
loud voice, after the following manner : Caput mortuum, 
the Lord command thee by the living and votive serpent ! 
Cherub, the Lord command thee by Adam Jotchavah ! 
Wandering Eagle, the Lord command thee by the wings of 
the Bull ! Serpent, the Lord Tetragrammaton command 
thee by the angel and the lion ! Michael, Gabriel, Raphael, 
and Anael ! Flow, MOISTURE, by the spirit of ELO'I'M. 
EARTH, be established by ADAM JOTCHAVAH. Spread, 


fire in the virtue of MICHAEL. Angel of the blind eyes, 
obey, or pass away with this holy water ! Work, winged 
bull, or revert to the earth, unless thou wilt that I should 


pierce thee with this sword ! Chained eagle, obey my sign, 
or fly before this breathing! Writhing serpent, crawl at 
my feet, or be tortured by the sacred fire, and give way 
before the perfumes that I burn in it ! Water return to 
water, fire burn, air circulate, earth revert to earth, by 
virtue of the pentagram, which is the morning star, and by 
the name of the Tetragram, which is written in the centre of 
the cross of light ! Amen. 

The sign of the cross adopted by Christians does not 
belong to them exclusively. It is also kabbalistic, and 
represents the oppositions and tetradic equilibrium of the 
elements. We see by the occult versicle of the Lord's 
Prayer, which we have cited in our Doctrine, that it was 
originally made after two manners, or at least that it was 
characterised by two entirely different formulae, one reserved 
for priests and initiates, the other imparted to neophytes 
and the profane. For example, the initiate said, raising his 
hand to his forehead, " For thine," then added " is," and 
continuing as he brought down his hand to his breast, " the 
kingdom," then to the left shoulder, " the justice," after- 
wards to the right shoulder, " and the mercy " then 
clasping his hands, he added, " in the generating ages." 
Tibi sunt Malchut et Geburah et Chesed per ceonas a sign of 
the cross which is absolutely and magnificently kabbalistic, 
which the profanations of Gnosticism have completely lost 
to the official and militant Church. This sign, made after 
this manner, should precede and terminate the conjuration 
of the four. 

To overcome and subjugate the elementary spirits, we 
must never yield to their characteristic defects. Thus, a 
shallow and capricious mind will never rule the sylphs ; an 
irresolute, cold, and fickle nature will never master the 
undines ; passion irritates the salamanders, and avaricious 
greed makes its slaves the sport of the gnomes. But we 
must be prompt and active, like the sylphs ; pliant and 
attentive to images, like the undines ; energetic and strong, 
like the salamanders ; laborious and patient like the 


gnomes; in a word, we must overcome them in their 
strength without ever being overcome by their weaknesses. 
Once we are well established in this disposition, the whole 
world will be at the service of the wise operator. He will 
pass through the storm, and the rain will not moisten his 
head ; the wind will not move even a fold of his garments ; 
he will go through fire and not be burned ; he will walk 
upon the water, and will behold diamonds within the crust 
of the earth. These promises may appear hyperbolic, but 
only to vulgar understanding, for if the sage do not materially 
and actually perform these things, he accomplishes others 
which are much greater and more admirable. At the same 
time, it is indubitable that we may direct the elements by 
our will up to a certain point, and can really change or 
hinder their effects. For example, if it be established that 
persons in an ecstatic state lose their weight for the time 
being, why should it be impossible to walk upon the water ? 
The convulsionaries of Saint Medard felt neither fire nor 
steel, and begged for the most violent blows and incredible 
tortures as a relief. The extraordinary climbings and 
miraculous equilibrium of some somnambulists are a revela- 
tion of these concealed forces of nature. But we live in a 
century when no one has the courage to confess the wonders 
he has witnessed, and "did any one say : " I have myself 
beheld or performed the things which I am describing," 
he would be answered : " You are amusing yourself at our 
expense, or, otherwise, you are ill." It is far better to be 
silent and to act. 

The metals which correspond to the four elementary 
forms are gold and silver for the air, mercury for water, 
iron and copper for fire, lead for earth. Talismans are 
composed from these, relative to the forces which they 
signify and to the effects which it is designed to obtain 
from them. Divination by the four elementary forms, 
respectively known as seromancy, hydromancy, pyromancy, 
and geomancy, is performed after various manners, which 
all depend on the will and the translucid, or imagination, of 


the operator. In fact, the four elements are only instru- 
ments which assist second sight. Now, second sight is the 
faculty of seeing in the astral light, and it is natural as the 
first or sensible and ordinary sight, but it can only operate 
by the abstraction of the senses. Somnambulists and 
ecstatics enjoy second sight naturally, but this sight is more 
lucid when the abstraction is more complete. Abstraction 
is produced by astral intoxication, that is, by an excess of 
light which completely saturates, and hence stupefies, the 
nervous system. 

Sanguine temperaments are disposed to seromancy, the 
bilious to pyromancy, the phlegmatic to hydromancy, and 
the melancholic to geomancy. ^Eromancy is confirmed by 
oneiromaney, or divination by dreams ; pyromancy is sup- 
plemented by magnetism ; hydromancy by crystallomancy ; 
and geomancy by cartomancy. These are transpositions 
and completement of methods. But divination, however 
operated, is dangerous, or, to say the least, useless, for it 
disheartens will, as a consequence, impedes liberty, and tires 
the nervous system. 



WE proceed to the explanation and consecration of the 
sacred and mysterious pentagram. At this point, let the 
ignorant and superstitious close the book ; they will either 
see nothing but darkness, or they will be scandalised. The 
pentagram, which, in gnostic schools, is called the blazing 
star, is the sign of intellectual omnipotence and autocracy. 
It is the star of the magi ; it is the sign of the Word made 
flesh ; and, according to the direction of its points, this 
absolute magical symbol represents order or confusion, the 


divine lamb of Ormuz and St John, or the accursed goat of 
Mendes. It is initiation or profanation ; it is Lucifer or 
Vesper, the star of the morning or the evening. It is Mary 
or Lilith, victory or death, day or night. The pentagram 
with two points in the ascendant represents Satan as the 
goat of the Sabbath ; when one point is in the ascendant, it 
is the sign of the Saviour. The pentagram is the figure of 
the human body, having the four limbs, and a single point 
representing the head. A human figure, head downwards, 
naturally represents a demon ; that is, intellectual subver- 
sion, disorder, or madness. Now, if magic be a reality, if 
occult science be really the true law of the three worlds, 
this absolute sign, this sign ancient as history, and more 
ancient, should and does actually exercise an incalculable 
influence upon spirits set free from their material envelope. 

The sign of the pentagram is called also the sign of the 
microcosm, and it represents what the Kabbalists of the 
book of Zohar term the microprosopus. The complete 
comprehension of the pentagram is the key of the two 
worlds. It is the absolute philosophy and natural science. 
The sign of the pentagram should be composed of the seven 
metals, or at least traced in pure gold upon white marble. 
It may also be drawn with vermilion upon an unblemished 
lambskin the symbol of integrity and light. The marble 
should be virgin, that is, should never have been used for 
another purpose ; the lambskin should be prepared under 
the auspices of the sun. The lamb must have been slain at 
Paschal time, with a new knife, and the skin must be salted 
with salt consecrated by magical operations. The omis- 
sion of even one of these difficult and apparently arbitrary 

^monies makes void the entire success of the great works 


The pentagram is consecrated with the four elements ; 
magical figure is breathed on five times ; it is sprinkled 
rith consecrated water ; it is dried by the smoke of five 
perfumes, namely, incense, myrrh, aloes, sulphur, and 
camphor, to which a little white resin and ambergris may 


be added. The five breathings are accompanied by the 
utterance of the names attributed to the five genii, who are 
Gabriel, Raphael, Anael, Samael, and Oriphiel ; afterwards 
the pentacle is placed successively at the north, south, east, 
west, and centre of the astronomical cross, pronouncing at 
the same time, one after another, the letters of the sacred 
tetragram, and then, in an undertone, the blessed names of 
Aleph and the mysterious Thau, united in the Kabbalistic 
name of AZOTH. 

The pentagram should be placed upon the altar of 
perfumes, and under the tripod of evocations. The operator 
should also wear the sign as well as that of the macrocosm, 
which is composed of two crossed and superposed triangles. 
When a spirit of light is evoked, the head of the star that 
is, one of its points should be directed towards the tripod 
of evocations, and the two inferior points towards the altar 
of perfumes. In the case of a spirit of darkness, the 
opposite course is pursued, but then the operator must be 
careful to set the end of the rod or the point of the sword 
upon the head of the pentagram. We have already said 
that signs are the active voice of the verb of will. Now, 
the word of will must be given in its completeness, so that 
it may be transformed into action ; and a single negligence, 
representing an idle speech or a doubt, falsifies and para- 
lyses the whole operation, turning back upon the operator 
all the forces thus expended in vain. We must, therefore, 
absolutely abstain from magical ceremonies or scrupulously 
and exactly fulfil them all. 

The pentagram, engraved in luminous lines upon glass by 
the electrical machine, also exercises a great influence upon 
spirits, and terrifies phantoms. The old magicians traced 
the sign of the pentagram upon their door-steps, to prevent 
evil spirits from entering and good spirits from departing. 
This constraint followed from the direction of the points of 
the star. Two points on the outer side drove away the 
evil ; two points on the inner side imprisoned them - r one 
only on the inner side held good spirits captive. All these 


magical theories, based upon the one dogma of Hermes and 
on tt^e analogical deductions of science, have been invariably 
confirmed by the visions of ecstatics and by the convulsions 
of cataleptics saying that they are possessed with spirits. 
The G which Freemasons place in the middle of the blazing 
star signifies GNOSIS and GENERATION, the two sacred words 
of the ancient Kabbalah. It signifies also GRAND ARCHI- 
TECT, for the pentagram on every side represents an A. By 
placing it in such a way that two of its points are in the 
ascendant and one is below, we may see the horns, ears and 
beard of the hierarchic goat of Mendes, when it becomes the 
sign of infernal evocations. 

The allegorical star of the magi is no other than the 
mysterious pentagram ; and those three kings, sons of 
Zoroaster, conducted by the blazing star to the cradle of 
the microcosmic God, are enough in themselves to demon- 
strate the wholly kabbalistic and truly magical beginnings 
of Christian doctrine. One of these kings is white, another 
black, and the third brown. The white king offers gold, 
symbol of light and life ; the black king presents myrrh, 
image of death and of darkness ; the brown king sacrifices 
incense, emblem of the conciliating doctrine of the two 
principles. Then they return into their own land by 
another road, to show that a new cultus is only a new 
path, conducting man to the one religion, that of the sacred 
triad and the radiant pentagram, the sole eternal Catholicism. 
St John, in the Apocalypse, beholds this same star fall from 
heaven to earth. It is then called absynth or wormwood, 
and all the waters of the sea become bitter striking image 
of the materialisation of dogma, which produces fanaticism 
and the acridities of controversy. Then unto Christianity 
itself may be applied those words of Isaiah : " How hast 
thou fallen from heaven, bright star, which wast so 
splendid in thy prime ! " But the pentagram, profaned 
by men, burns ever unclouded in the right hand of 
the Word of Truth, and the inspired voice promises 
to him that overcoineth the possession of the morning 



star solemn restitution held out to the star of 

As will be seen, all mysteries of magic, all symbols of the 
gnosis, all figures of occultism, all kabbalistic keys of pro- 
phecy, are summed up in the sign of the pentagram, which 
Paracelsus proclaims to be the greatest and most potent 
of all signs. Is there any cause now for astonishment 
at the conviction of the magus as to the real influence 
exercised by this sign over the spirits of all hierarchies ? 
Those who defy the sign of the cross tremble before the star 
of the microcosm. On the contrary, when he is conscious 

of failing will, the magus turns his eyes towards this symbol, 
takes it in his right hand, and feels armed with intellectual 
omnipotence, provided that he is truly a king, worthy to be 
conducted by the star to the cradle of divine realisation ; 
provided that he knows, dares, wills, and keeps silent ; pro- 
vided that he is familiar with the usages of the pantacle, the 
cup, the wand, and the sword ; provided, finally, that the 
intrepid gaze of his soul corresponds to those two eyes which 
the ascending point of our pentagram ever presents open. 




Two things, as we have already said, are necessary for the 
acquisition of magical power the emancipation of the will 
from all servitude, and its instruction in the art of domina- 
tion. The sovereign will is represented in our symbols by 
the woman who crushes the serpent's head, and by the 
radiant angel who restrains and constrains the dragon with 
lance and heel. In this place let us affirm without evasions 
that the great magical agent the dual current of light, the 
living and astral fire of the earth was represented by the 
serpent with the head of an ox, goat, or dog, in ancient 
theogonies. It is the double serpent of the caduceus, the 
old serpent of Genesis, but it is also the brazen serpent 
of Moses, twisted round the tau, that is, the generating 
lingam. It is, further, the goat of the Sabbath and the 
Baphomet of the Templars ; it is the Hyle of the Gnostics ; 
it is the double tail of the serpent which forms the legs of 
the solar cock of Abraxas. In fine, it is the devil of 
M. Eudes de Mirville, and is really the blind force which 
souls must overcome if they would be free from the chains 
of earth ; for, unless their will can detach them from this 
fatal attraction, they will be absorbed in the current by the 
force which produced them, and will return to the central 
and eternal fire. The whole magical work consists, there- 
fore, in our liberation from the folds of the ancient serpent, 
then in setting a foot upon its head, and leading it where 
we will. " I will give thee all the kingdoms of the earth, 
if thou wilt fall down and adore me," said this serpent in 
the evangelical mythos. The initiate should make answer : 
" I will not fall down, and thou shalt crouch at my feet ; 
nothing shalt thou give me, but I will make use of thee, and 
will take what I require, for I am thy lord and master" 
a reply which, in a veiled manner, is contained in that of 
the Saviour. 


We have already said that the devil is not a person. It 
is a misdirected force, as its name indicates. An odic or 
magnetic current, formed by a chain of perverse wills, con- 
stitutes this evil spirit, which the Gospel calls legion, and 
this it is which precipitated the swine into the sea another 
allegory of the attraction exercised on beings of inferior in- 
stincts by the blind forces that can be put in operation by 
error and evil will. This symbol may be compared with 
that of the comrades of Ulysses transformed into swine by 
the sorceress Circe. Eemark what was done by Ulysses to 
preserve himself and deliver his associates : he refused the 
cup of the enchantress, and commanded her with the sword. 
Circe is nature, with all her delights and allurements to 
enjoy her we must overcome her. Such is the significance 
of the Homeric fable, for the poems of Homer, the true 
sacred books of ancient Hellas, contain all the mysteries of 
high oriental initiation. 

The natural medium is, therefore, the serpent, ever active 
and ever seducing, of idle wills, which we must continually 
withstand by their subjugation. Amorous, gluttonous, 
passionate, or idle magicians are impossible monstrosities. 
The magus thinks and wills ; he loves nothing with desire ; 
he rejects nothing in rage. The word passion signifies a 
passive state, and the magus is invariably active, invariably 
victorious. The attainment of this realisation is the crucial 
difficulty of the transcendent sciences ; so when the magus 
accomplishes his own creation, the great work is fulfilled, at 
least as concerns cause and instrument. The great agent or 
natural mediator of human omnipotence cannot be overcome 
or directed save by an extra-natural mediator, which is an 
emancipated will. Archimedes postulated a fulcrum outside 
the world in order to raise the world. The fulcrum of the 
magus is the intellectual cubic stone, the philosophical stone 
of AZOTH that is, the doctrine of absolute reason and 
universal harmonies by the sympathy of contraries. 

One of our most fertile writers, and one of those who are 
the least fixed in their ideas, M. Eugene Sue, has founded a 


vast romance-epic upon an individuality whom he strives to 
render odious, who becomes interesting against the will of 
the novelist, so abundantly does he gift him with patience, 
audacity, intelligence, and genius. We are in the presence of 
a kind of Sixtus V. poor, temperate, passionless, holding the 
entire world entangled in the web of his skilful combinations. 
This man excites at will the passions of his enemies, destroys 
them by means of one another, invariably reaches the point 
he has kept in view, and this without noise, without osten- 
tation, and without imposture. His object is to free the 
world of a society which the author of the book believes to 
be dangerous and malignant, and to attain it no cost is too 
great ; he is ill lodged, ill clothed, nourished like the refuse 
of humanity, but ever fixed upon his work. Consistently 
with his intention, the author depicts him as wretched, 
filthy, hideous, repulsive to the touch, and horrible to the 
sight. But supposing this very exterior is a means of 
disguising the enterprise, and so of more surely attaining it, 
is it not proof positive of sublime courage ? When Eodin 
becomes pope, do you think that he will still be ill clothed 
and dirty ? Hence M. Eugene Sue has missed his point ; 
his object was to deride superstition and fanaticism, but 
what he attacks is intelligence, strength, genius, the most 
signal human virtues. Were there many Eodins among the 
Jesuits, were there one even, I would not give much for the 
success of the opposite party, in spite of the brilliant and 
maladroit special pleadings of its illustrious advocates. 

To will well, to will long, to will always, but never 
to lust after anything, such is the secret of power, and 
this is the magical arcanum which Tasso brings forward 
in the persons of the two knights who come to deliver 
Einaldo and to destroy the enchantments of Armida. 
They withstand equally the most charming nymphs 
and the most terrible wild beasts. They remain with- 
out desires and without fear, and hence they attain 
their end. Does it follow from this that a true magician 
inspires more fear than love ? I do not deny it, and while 


abundantly recognising how sweet are the allurements of 
life, while doing full justice to the gracious genius of 
Anacreon, and to all the youthful efflorescence of the poetry 
of love, I seriously invite the estimable votaries of pleasure 
to regard the transcendental sciences merely as a matter of 
curiosity, and never to approach the magical tripod; the 
great works of science are deadly for pleasure. 

The man who has escaped from the chain of instincts 
will first of all realise his omnipotence by the submissive- 
ness of animals. The history of Daniel in the lions' den is 
no fable, and more than once, during the persecutions of 
infant Christianity this phenomenon recurred in the presence 
of the whole Eoman people. A man seldom has anything 
to fear from an animal of which he is not afraid. The 
bullets of Jules Gerard, the lion-killer, are magical and in- 
telligent. Once only did he run a real danger ; he allowed 
a timid companion to accompany him, and, looking upon this 
imprudent person as lost beforehand, he also was afraid, not 
for himself but for his comrade. Many persons will say 
that it is difficult and even impossible to attain such 
resolution, that strength in volition and energy in character 
are natural gifts. I do not dispute it, but I would point 
out also that habit can reform nature ; volition can be per- 
fected by education, and, as I have before said, all magical, 
like all religious, ceremonial has no other end but thus to test, 
exercise, and habituate the will by perseverance and by force. 
The more difficult and laborious the exercises, the greater 
their effect, as we have now advanced far enough to see. 

If it have been hitherto impossible to direct the pheno- 
mena of magnetism, it is because an initiated and truly 
emancipated operator has not yet appeared. Who can 
boast that he is such ? Have we not ever new self-conquest? 
to make ? At the same time, it is certain that natu 
will obey the sign and the word of one who feels L 
self strong enough to be convinced of it. I say tl 
nature will obey ; I do not say that she will bely hers* 
or disturb the order of her possibilities. The healing 


nervous diseases by word, breath, or contact ; resurrection 
in certain cases ; resistance of evil wills sufficient to disarm 
and confound murderers ; even the faculty of making one's 
self invisible by troubling the sight of those whom it is 
important to elude ; all this is a natural effect of projecting 
or withdrawing the astral light. Thus was Valentius 
dazzled and terror-struck on entering the temple of Cesarea, 
even as Heliodorus of old, overcome by a sudden madness 
in the temple of Jerusalem, believed himself scourged and 
trampled by angels. Thus also the Admiral de Coligny 
imposed respect on his assassins, and could only be despatched 
by a madman who fell upon him with averted head. What 
rendered Joan of Arc invariably victorious was the fascina- 
tion of her faith and the miracle of her audacity ; she 
paralysed the arms of those who would have assailed her, and 
the English may have very well been sincere in regarding 
her as a witch or a sorceress. As a fact, she was a sorceress 
unconsciously, herself believing that she acted supernatur- 
ally, while she was really disposing of an occult force which 
is universal and invariably governed by the same laws. 

The magus-magnetiser should have command of the 
natural medium, and, consequently, of the astral body by 
which our soul communicates with our organs. He can say 
to the material body, " Sleep ! " and to the sidereal body, 
" Dream I " Thereupon, the aspect of visible things changes, 
as in haschish-visions. Cagliostro is said to have possessed 
this power, and he increased its action by means of fumiga- 
tions and perfumes ; but true magnetic ability should tran- 
scend these auxiliaries, all more or less inimical to reason 
and destructive of health. M. Ragon, in his learned work 
on Occult Masonry, gives the recipe for a series of medica- 
ments suitable for the exaltation of somnambulism. It is 
by no means a knowledge to be despised, but prudent 
magists should avoid its practice. 

The astral light is projected by glance, by voice, and by 
the thumb and palm of the hand. Music is a potent 
auxiliary of the voice, and hence comes the word enchant- 


ment. No musical instrument has more enchantment than 
the human voice, but the far away notes of a violin or 
harmonica may augment its power. The subject whom it is 
proposed to overcome is in this way prepared ; then, when 
he is half-deadened and, as it were, enveloped by the charm, 
the hands should be extended towards him, he should be 
commanded to sleep or to see, and he will obey despite 
himself. Should he resist, a fixed glance must be directed 
towards him, one thumb must be placed between his eyes 
and the other on his breast, touching him lightly with a 
single and swift contact ; the breath must be slowly drawn 
in and again breathed gently and warmly forth, repeating 
in a low voice, " Sleep ! " or " See ! " 



CEREMONIES, vestments, perfumes, characters and figures, 
being, as we have stated, necessary to enlist the imagination 
in the education of the will, the success of magical works 
depends upon the faithful observation of all the rites, which 
are in no sense fantastic or arbitrary, having been trans- 
mitted to us by antiquity, and permanently subsisting by 
the essential laws of analogical realisation and of the corres- 
pondence which inevitably connects ideas and forms. Having 
spent many years in consulting and comparing all the most 
authentic grimoires and magical rituals, we have succeeded, 
not without labour, in reconstituting the ceremonial of 
universal and primeval magic. The only serious books 
which we have seen upon this subject are in manuscript, 
written in conventional characters which we have deciphered 
by the help of the polygraphy of Trithemius. The impor- 
tance of others consists wholly in the hieroglyphs and 


symbols which adorn them, the truth of the images being 
disguised under the superstitious fictions of a mystifying 
text. Such, for example, is the " Enchiridion " of Pope Leo 
III., which has never been printed with its true figures, and 
we have reconstructed it for our own use after an ancient 
manuscript. The rituals known under the name of the 
" Clavicles of Solomon " are very numerous. Many have 
been printed, while others remain in manuscripts, trans- 
cribed with great care. An exceedingly fine and elegantly 
written example is preserved in the Imperial Library ; it is 
enriched with pantacles and characters most of which have 
been reproduced in the magical calendars of Tycho-Brahe 
and Duchentau. Lastly, there are printed clavicles and 
grimoires which are catch-penny mystifications and impos- 
tures of dishonest publishers. The book so notorious and 
decried formerly under the name of " Little Albert " belongs 
mainly to the latter category ; some talismanic figures, and 
some calculations borrowed from Paracelsus, are its only 
serious parts. 

In any matter of realisation and ritual, Paracelsus is an 
imposing magical authority. No one has accomplished 
works greater than his, and for that very reason he conceals 
the virtue of ceremonies and merely teaches in his occult 
)hilosophy the existence of the magnetic agent of the omni- 
mce of will ; he also sums the whole science of characters 
two signs, the macrocosmic and microcosmic stars. It 
fas sufficient for the adepts, and it was important not to 
litiate the vulgar. Paracelsus, therefore, did not teach the 
itual, but he practised, and his practice was a sequence of 

We have spoken of the magical importance of the triad 
id tetrad. Their combination constitutes the great re- 
igious and kabbalistic number which represents the uni- 
synthesis and comprises the sacred septenary. In 
le belief of the ancients, the world is governed by seven 
mdary causes secundcei, as Trithemius calls them 
rhich are the universal forces designated by Moses under 


the plural name of Eloim, gods. These forces, analogous and 
contrary to one another, produce equilibrium by their con- 
trasts, and rule the motion of the spheres. The Hebrews 
termed them the seven great archangels, giving them the 
names of Michael, Gabriel, Eaphael, Anael, Samael, Zadkiel, 
and Oriphiel. The Christian Gnostics named the four last 
Uriel, Barachiel, Sealtiel, and Jehudiel. Other nations 
attributed to these spirits the government of the seven chief 
planets, and gave them the names of their chief divinities. 
All believed in their relative influence ; astronomy divided 
the antique heaven between them, and allotted the seven 
clays of the week to their successive government. Such is 
the reason of the various ceremonies of the magical week 
and the septenary cultus of the planets. We have already 
observed that here the planets are signs and nothing else ; they 
have the influence which universal faith attributes because 
they are more truly the stars of the human mind than the orbs 
of heaven. The sun, which antique magic always regarded 
as fixed, could only be a planet for the vulgar ; hence it 
represents the day of repose in the week, which we term 
Sunday without knowing why, the day of the sun among 
the ancients. 

The seven magical planets correspond to the seven colours 
of the prism and the seven notes of the musical octave ; 
they represent also the seven virtues, and, by opposition, 
the seven vices of Christian ethics. The seven sacraments 
correspond equally to this great universal septenary. Bap- 
tism, which consecrates the element of water, corresponds 
to the moon ; ascetic penance is under the auspices of 
Samael, the angel of Mars ; confirmation, which imparts the 
spirit of understanding and communicates to the true be- 
liever the gift of tongues, is under the auspices of Eaphael, 
the angel of Mercury ; the Eucharist substitutes the sacra- 
mental realisation of God made man for the empire of Jupiter ; 
marriage is consecrated by the angel Anael, the purifying 
genius of Venus ; extreme unction is the safeguard of the 
sick about to fall under the scythe of Saturn, and orders, 


consecrating the priesthood of light, is marked, more 
especially by the characters of the sun. Almost all these 
analogies were observed by the learned Dupuis, who thence 
concluded that all religions were false, instead of recognising 
the sanctity and perpetuity of a single dogma, ever repro- 
duced in the universal symbolism of successive religious 
forms. He failed to understand the permanent revelation 
transmitted to human genius by the harmonies of nature, 
and beheld only a catalogue of errors in that chain of 
ingenious images and eternal truths. 

Magical works are also seven in number : 1 , works of 
light and riches, under the auspices of the sun ; 2, works of 
divination and mystery, under the invocation of the moon ; 
3, works of skill, science, and eloquence, under the protec- 
tion of Mercury ; 4, works of wrath and chastisement, 
consecrated to Mars ; 5, works of love, favoured by Venus ; 
6, works of ambition and intrigue, under the auspices of 
Jupiter ; 7, works of malediction and death, under the 
patronage of Saturn. In theological symbolism, the sun 
represents the word of truth ; the moon, religion itself ; 
Mercury, the interpretation and science of mysteries ; Mars, 
justice ; Venus, mercy and love ; Jupiter, the risen and 
glorious Saviour ; Saturn, God the Father, or the Jehovah 
of Moses. In the human body, the sun is analogous to the 
heart, the moon to the brain, Jupiter to the right hand, 
Saturn to the left, Mars to the left foot, Venus to the right, 
Mercury to the generative organs, whence an androgyne 
figure is sometimes attributed to this planet. In the human 
face, the sun governs the forehead, Jupiter the right and 
Saturn the left eye ; the moon rules between both at the 
root of the nose, the two phlanges of which are governed 
by Mars and Venus ; finally, the influence of Mercury is 
exercised on mouth and chin. Among the ancients these 
notions constituted the occult science of physiognomy, after- 
wards imperfectly recovered by Lavater. 

The magus who intends undertaking the works of light 
must operate on a Sunday, from midnight to eight in the 


morning, or from three in the afternoon to ten in the 
evening. He should wear a purple vestment, with tiara 
and bracelets of gold. The altar of perfumes and the tripod 
of sacred fire must be encircled by wreaths of laurel, helio- 
trope, and sunflowers ; the perfumes are cinnamon, strong 
incense, saffron, and red sandal ; the ring must be of gold, 
with a chrysolith or ruby ; the carpet must be of lion skins, 
the fans of sparrow-hawk feathers. On Monday the robe is 
white, embroidered with silver, and having a triple collar of 
pearls, crystals, and selenite ; the tiara must be covered with 
yellow silk, emblazoned with silver characters forming the 
Hebrew monogram of Gabriel, as given in the " Occult 
Philosophy " of Agrippa ; the perfumes are white sandal, 
camphor, amber, aloes, and pulverised seed of cucumber; 
the wreaths are mugwort, moonwort, and yellow ranunculuses. 
Tapestries, garments, and objects of a black colour must be 
avoided ; and no metal except silver should be worn on the 
person. On Tuesday, a day for the operations of vengeance, 
the colour of the vestment should be that of flame, rust, or 
blood, with belt and bracelets of steel. The tiara must be 
bound with gold ; the rod must not be used, but only the 
magical dagger and sword ; the wreaths must be of absynth 
and rue, the ring of steel, with an amethyst for precious 
stone. On Wednesday, a day favourable for transcendent 
science, the vestment should be green, or shot with various 
colours, the necklace of pearls in hollow glass beads con- 
taining mercury, the perfumes benzoin, mace, and storax, 
the flowers, narcissus, lily, herb mercury, fumitory, and 
marjolane ; the jewel should be the agate. On Thursday, a 
day of great religious and political operations, the vestment 
should be scarlet, and on the forehead should be worn a 
brass tablet with the character of the spirit of Jupiter and 
the three words : GIARAR, BETHOR, SAMGABIEL ; the perfumes 
are incense, ambergris, balm, grain of paradise, macis, and 
saffron ; the ring must be enriched with an emerald or 
sapphire ; the wreaths and crowns should be oak, poplar, 
fig and pomegranate leaves. On Friday, the day for 


amorous operations, the vestment should be of sky blue, the 
hangings of green and rose, the ornaments of polished 
copper, the crowns of violets, the wreaths of roses, myrtle, 
and olive ; the ring should be enriched with a turquoise ; 
lapis-lazuli and beryl will answer for tiara and clasps ; the 
fans must be of swan's feathers, and the operator must wear 
upon his breast a copper talisman with the character of 
Anael and the words : AVEEVA VADELILITH. On Saturday, 
a day of funeral operations, the vestment must be black or 
brown, with characters embroidered in black or orange 
coloured silk ; on the neck must be worn a leaden medal 
with the character of Saturn and the words : ALMALEC, 
APHIEL, ZARAHIEL ; the perfumes should be diagridrium, 
scammony, alum, sulphur, and assafcetida ; the ring should 
be adorned with an onyx, the garlands should be of ash, 
cypress, and hellebore ; on the onyx of the ring, during the 
hours of Saturn, the double head of Janus should be 
engraved with the consecrated awl. 

Such are the antique magnificences of the secret 
cultus of the magi With similar appointments the 
great magicians of the Middle Ages proceeded to the 
daily consecration of talismans corresponding to the 
seven genii. We have already said that a pantacle is 
a synthetic character resuming the entire magical 
doctrine in one of its special conceptions. It is, therefore, 
the full expression of a completed thought and will ; it is 
the signature of a spirit. The ceremonial consecration of 
this sign attaches to it still more strongly the intention of 
the operator, and establishes a veritable magnetic chain 
between himself and the pantacle. Pantacles may be in- 
differently traced upon virgin parchment, paper, or metals. 
What is termed a talisman is a sheet of metal, bearing 
either pantacles or characters, and having received a special 
consecration for a defined intention. In a learned work on 
magical antiquities, Gaffarel has scientifically demonstrated 
the real power of talismans, and the confidence in their virtue 
is otherwise so strong in nature that we gladly bear about 


us some memorial of those we love, persuaded that such 
keepsakes will preserve us from danger and increase our 
happiness. Talismans are made of the seven Kabbalistic 
metals, and, when the days and hours are favourable, the 
required and determined signs are engraved upon them. 
The figures of the seven planets, with their magical squares, 
following Paracelsus, are found in the " Little Albert." It 
should be observed that Paracelsus replaces the figure of 
Jupiter by that of a priest, a substitution not wanting in 
a well-defined mysterious intention. But the allegorical 
and mythological figures of the seven spirits have now 
become too classical and too vulgar to be any longer suc- 
cessfully engraved on talismans ; we must recur to more 
learned and expressive signs. The pentagram should be 
invariably engraved upon one side of the talisman, with a 
circle for the sun, a crescent for the moon, for Mars a sword, 
a G for Venus, for Jupiter a crown, and a scythe for Saturn. 
The other side must bear the sign of Solomon, that is, the 
six-pointed star composed of two superposed triangles ; in 
the centre there is placed a human figure for the talismans 
of the sun, a chalice for those of the moon, a dog's head for 
those of Mercury, an eagle's for those of Jupiter, a lion's 
head for those of Mars, a dove's for those of Venus, and a 
bull's or goat's for those of Saturn. The names of the 
seven angels are added either in Hebrew, in Arabic, or in 
magical characters like those of the alphabet of Trithemius, 
The two triangles of Solomon may be replaced by the double 
cross of the wheels of Ezekiel, which is found on a great 
number of ancient pantacles, and is, as we have observed in 
our Doctrine, the key to the trigrammes of Fohi. 

Precious stones may also be employed for amulets and 
talismans ; but all objects of this nature, whether metals or 
gems, must be carefully kept in silken bags of a colour 
analogous to that of the spirit of the planet, perfumed with 
the perfumes of the corresponding day, and preserved from 
all impure glances and contacts. Thus, pantacles and talis- 
mans of the sun must not be seen or touched by deformed 


or misshapen persons, or by immoral women ; those of the 
moon are profaned by the looks and hands of debauched 
men and menstruating females ; those of Mercury lose their 
virtue if seen or touched by paid priests ; those of Mars 
must be concealed from cowards ; those of Venus from 
depraved men and men under a vow of celibacy ; those of 
Jupiter from the impious ; those of Saturn from virgins and 
children, not that their looks or touches can ever be 
impure, but because the talisman would bring them mis- 
fortune and thus lose all its virtue. 

Crosses of honour and other kindred decorations are 
veritable talismans, which increase personal value and 
merit ; they are consecrated by solemn investiture, and 
public opinion can impart to them a prodigious power. 
Sufficient attention has not been paid to the reciprocal 
influence of signs on ideas and of ideas on signs ; it is not 
less true that the revolutionary work of modern times, for 
example, has been symbolically resumed in its entirety by 
the Napoleonic substitution of the Star of Honour for the 
Cross of St Louis. It is the pentagram in place of the 
labarum, it is the reconstitution of the symbol of light, it is 
the Masonic resurrection of Adonhiram. They say that 
Napoleon believed in his star, and could he have been 
persuaded to explain what he meant by this star, it would 
have proved to be his genius ; he would therefore have 
adopted the pentagram for his sign, that symbol of human 
sovereignty by intelligent initiative. The mighty soldier of 
the Eevolution knew little, but he divined almost every- 
thing ; so was he the greatest instinctive and practical 
magician of modern times ; the world is still full of his 
miracles, and the country people will never believe that he 
is dead. 

Blessed and indulgenced objects, touched by holy images 
or venerable persons ; chaplets from Palestine ; the Agmis 
Dei, composed of the wax of the Paschal candle, and the 
annual remnants of holy chrism ; scapulas and medals, are 
all true talismans. One such medal has become popular 



in our own day, and even those who are devoid of religion 
suspend it from the necks of their children. Moreover, its 
figures are so perfectly Kabbalistic that it is truely a 
marvellous double pantacle. On the one side is the great 
initiatrix, the heavenly mother of the Zohar, the Isis of 
Egypt, the Venus-Urania of the Platonists, the Mary of 
Christianity, throned upon the world, and setting one 
foot upon the head of the magical serpent. She extends 
her two hands in such a manner as to form a triangle, 
of which her head is the apex ; her hands are open 
and radiant, thus making a double triangle, with all the 
beams directed towards the earth, evidently representing 
the emancipation of intelligence by labour. On the other 
side is the double Tau of the hierophants, the Lingam with 
the double Cteis, or the triple Phallus, supported, with 
interlacement and repeated insertion, by the kabbalistic and 
masonic M, representing the square between the two pillars 
JAKIN and BOHAS ; below are placed, upon the same plane, 
two loving and suffering hearts, with twelve pentagrams 
around them. Every one will tell you that the wearers 
of this medal do not attach such significance to it, but it is 
only on that account more absolutely magical ; having a 
double sense, and, consequently, a double virtue. The 
ecstatic on the authority of whose revelations this talisman 
was engraved, had already beheld it existing perfectly in 
the astral light, which once more demonstrates the intimate 
connection of ideas and signs, and gives a new sanction to 
the symbolism of universal magic. 

The greater the importance and solemnity brought to 
bear on the confection and consecration of talismans and 
pentacles, the more virtue they acquire, as will be under- 
stood upon the evidence of the principles which we have 
established. This consecration should take place on the days 
we have indicated, with the appointments which we have 
given in detail. Talismans are consecrated by the four 
exorcised elements, after conjuring the spirits of darkness by 
the Conjuration of the Four. Then, taking up the pantacle, 


and sprinkling it with some drops of magical water, say : In 
the name of Elohim and by the spirit of the living waters, 
be thou unto me a sign of light and a sacrament of will ! 

Presenting it to the smoke of the perfumes : By the 
brazen serpent which destroyed the serpents of fire, be 
thou, &c. 

Breathing seven times upon the pantacle or talisman : 
By the firmament and spirit of the voice, be thou, &c. 

Lastly, placing some particles of purified earth or salt 
triadwise upon it : In the salt of earth, and by the virtue 
of eternal life, be thou, &c. 

Then recite the Conjuration of the Seven as follows, 
alternately casting a pastille of the seven perfumes into the 
sacred fire : 

In the name of Michael, may Jehovah command thee, 
and drive thee hence, Chavajoth ! 

In the name of Gabriel, may Adona'i command thee, and 
drive thee hence, Belial ! 

In the name of Eaphael, begone before Elchim, Sacha- 
biel ! 

By Samael Zebaoth, and in the name of Eloim Gibor, 
get thee hence, Adrameleck ! 

By Zachariel and Sachiel-Meleck, be obedient unto 
Elvah, Samgabiel ! 

By the divine and human name of Schaddai', and by 
the sign of the pentagram which I hold in my right hand, 
in the name of the angel Anael, by the power of Adam and 
of Heva, who are Jotchavah, begone, Lilith ! Let us rest in 
peace, Nahemah ! 

By the holy Eloim and by the names of the genii 
Cashiel, Sehaltiel, Aphiel, and Zarahiel, at the command 
of Orifiel, depart from us, Moloch ! We deny thee our 
children to devour. 

The most important magical instruments are the rod, the 
sword, the lamp, the chalice, the altar, and the tripod. In 
the operations of transcendent and divine magic, the lamp, 
rod, and chalice are used ; in the works of black magic, the 

Lamp, rod, sword t and dagger. 



rod is replaced by the sword and the lamp by the candle of 
Cardan. We shall explain this difference in the chapter 
devoted to black magic. Let us come now to the descrip- 
tion and consecration of the instruments. The magical rod, 
which must not be confounded with the simple divining 
rod, with the fork of necromancers, or the trident of Para- 
celsus, the true and absolute magical rod, must be one per- 
fectly straight beam of almond or hazel, cut at a single 
blow with the magical pruning - knife or golden sickle, 
before the rising of the sun, at that moment when the tree 
is ready to blossom. It must be pierced through its whole 
length without splitting or breaking it, and a long needle of 
magnetized iron must fill its entire extent ; to one of its 
extremities must be fitted a polyhedral prism, cut in a 
triangular shape, and to the other a similar figure of black 
resin. Two rings, one of copper, and one of zinc, must be 
placed at the centre of the rod ; subsequently, the rod must 
be gilt at the resin end, and silvered at the prism end as 
far as the ringed centre ; it must then be covered with silk, 
the extremities not included. On the copper ring these 
characters must be engraved : nKHpnD^SW* and on the zinc 
ring : HD^ "]tan. The consecration of the rod must last 
seven days, beginning at the new moon, and should be made 
by an initiate possessing the great arcana, and having him- 
self a consecrated rod. This is the transmission of the 
magical secret, which has never ceased since the shrouded 
origin of the transcendent science. The rod and the other 
instruments, but the rod above all, must be concealed with 
care, and under no pretext should the magus permit them 
to be seen or touched by the profane ; otherwise they will 
lose all their virtue. The mode of transmitting the rod is 
one of the arcana of science, the revelation of which is never 
permitted. The length of the magical rod must not exceed 
that of the operator's arm ; the magician must never use it 
unless he is alone, and should not even then touch it with- 
out necessity. Many ancient magi made it only the 
length of the forearm and concealed it beneath their long 


mantles, shewing only the simple divining rod in public, or 
some allegorical sceptre made of ivory or ebony, according 
to the nature of the works. Cardinal Richelieu, always 
athirst for power, sought through his whole life the trans- 
mission of the rod, without being able to find it. His 
Kabbalist Gaffarel could furnish him with sword and talis- 
mans alone ; this was possibly the secret motive for the 
cardinal's hatred of Urbain Grandier, who knew something 
of his weaknesses. The secret and prolonged conversations 
of Laubardement with the unhappy priest some hours before 
his final torture, and those words of a friend and confidant 
of the latter, as he went forth to death " You are a clever 
man, monsieur, do not destroy yourself " afford consider- 
able food for thought. 

The magical rod is the verendum of the magus ; it must 
not even be mentioned in any clear and precise manner ; 
no one should boast of its possession, nor should its con- 
secration ever be transmitted except under the conditions of 
absolute discretion and confidence. 

The sword is less occult, and is made in the following 
manner : It must be of pure steel, with a cruciform copper 
handle having three pommels, as represented in the enchiri- 
dion of Leo III, or with the guard of a double crescent, as 
in our own figure. On the middle knot of the guard, which 
should be covered with a golden plate, the sign of the 
macrocosm must be chased on one side, and that of 
the microcosm on the other. The Hebrew monogram of 
Michael, as found in Agrippa, must be engraved on the 
pommel; on the one side of the blade must be these 
characters : roioa & mm D^fcO, and on the other the mono- 
gram of the Labarum of Constantino, followed by the words : 
Vince in hoc, Deo duce, comite ferro. For the authenticity 
and exactitude of these figures, see the best ancient editions 
of the " Enchiridion." The consecration of the sword must 
take place on a Sunday, during the hours of the sun, under 
the invocation of Michael. The blade of the sword must 
be placed in a fire of laurel and cypress ; it must then be 


dried and polished with ashes of the sacred fire, moistened 
with the blood of a rnole or serpent, the following words 
being said : Be thou unto me as the sword of Michael, by 
virtue of Eloi'm Sabaoth, may spirits of darkness and reptiles 
of earth flee away from thee ! It is then fumigated with 
the perfumes of the sun, and wrapped up in silk, together 
with branches of vervain, which should be burned on the 
seventh day. 

The magical lamp must be composed of the four metals 
gold, silver, brass and iron ; the pedestal should be of iron, 
the mirror of brass, the reservoir of silver, the triangle at the 
apex of gold. It should be provided with two arms com- 
posed of a triple pipe of three intertwisted metals, in such 
a manner that each arm has a triple conduit for the oil ; 
there must be nine wicks in all, three at the top and three 
in each arm. The seal of Hermes must be engraved on the 
pedestal, over which must be the two-headed androgyne of 
Khunrath. A serpent devouring its own tail must encircle 
the lower part. The sign of Solomon must be chased on the 
reservoir. Two globes must be fitted to this lamp, one 
adorned with transparent pictures, representing the seven 
genii, while the other, of larger size and duplicated, should 
contain variously tinted waters in four compartments. The 
whole instrument should be placed in a wooden pillar, re- 
volving on its own axis, and permitting a ray of light to 
escape, as required, and fall on the altar smoke at the 
moment for the invocations. This lamp is a great aid to 
the intuitive operations of slow imaginations, and for the 
immediate creation in the presence of magnetised persons of 
forms alarming in their actuality, which, being multiplied 
by the mirrors, will magnify suddenly, and transform the 
operator's cabinet into a vast hall filled with visible souls ; 
the intoxication of the perfumes and the exaltation of the 
invocations will speedily change this fantasia into a real 
dream ; persons formerly known will be recognised, phan- 
toms will speak, and something extraordinary and unexpected 
will follow the closing of the light within the pillar and the 
ncrease of the fumigations. 




THE operations of science are not devoid of danger, as we 
have stated several times. They may end in madness for 
those who are not established firmly on the basis of supreme, 
absolute, and infallible reason. Terrible and incurable 
diseases can be occasioned by excessive nervous excitement. 
Swoons and death itself, as a consequence of cerebral con- 
gestion, may result from imagination when it is unduly im- 
pressed and terrified. We cannot sufficiently dissuade 
nervous persons, and those who are naturally disposed to 
exaltation, women, young people, and all who are not 
habituated in perfect self-control and the command of their 
fear. In the same way, there can be nothing more dan- 
gerous than to make magic a pastime, or, as some do, a part 
of an evening's entertainment. Even magnetic experiments, 
performed under such conditions, can only exhaust the sub- 
jects, mislead opinions, and defeat science. The mysteries 
of life and death cannot be made sport of with impunity, 
and things which are to be taken seriously must be treated not 
only seriously but also with the greatest reserve. Never yield 
to the desire of convincing others by phenomena. The most 
astounding phenomena would not be proofs for those who 
are not already convinced. They can always be attributed 
to ordinary artifices and the magus included among the more 
or less skilful followers of Eobert Houdin or Hamilton. To 
require prodigies as a warrant for believing in science is to 
shew one's self unworthy or incapable of science. SANCTA 
SANCTIS. Contemplate the twelfth figure of the Tarot-keys, 
remember the grand symbol of Prometheus, and be silent. 
All those magi who divulged their works died violently, and 
many were driven to suicide, like Cardan, Schroppfer, Cag- 
liostro, and others. The magus should live in retirement, 
and be approached with difficulty. This is the significance 
of the ninth key of the Tarot, where the initiate appears as 


a hermit completely shrouded in his cloak. Such retirement 
must not, however, be one of isolation ; attachments and 
friendships are necessary, but he must choose them with 
care and preserve them at all price. He must also have 
another profession than that of magician; magic is not a trade. 
In order to devote ourselves to ceremonial magic, we 
must be free from anxious preoccupations ; we must be in a 
position to procure all the instruments of the science, and 
be able to make them when needed ; we must also possess 
an inaccessible laboratory, in which there will be no danger 
of ever being surprised or disturbed. Then, and this is an 
indispensable condition, we must know how to equilibrate 
forces and restrain the zeal of our initiative. This is the 
meaning of the eighth key of Hermes, wherein a woman is 
seated between two pillars, with an upright sword in one 
hand and a balance in the other. To equilibrate forces 
they must be simultaneously maintained and made to act 
alternately ; the use of the balance represents this double 
action. The same arcanum is typified by the dual cross in 
the pantacles of Pythagoras and Ezekiel (see the plate which 
appears on p. 166 in the " Doctrine "), where the crosses 
equilibrate each other and the planetary signs are always in 
opposition. Thus, Venus is the equilibrium of the works 
of Mars ; Mercury moderates and fulfils the operations of 
the Sun and Moon ; Saturn balances Jupiter. It was by 
means of this antagonism between the ancient gods that 
Prometheus, that is to say, the genius of science, contrived 
to enter Olympus and carry off fire from heaven. Is it 
necessary to speak more clearly ? The milder and calmer 
you are, the more effective will be your anger ; the more 
energetic you are, the more precious will be your forbearance ; 
the more skilful you are, the better will you profit by your I 
intelligence and even by your virtues ; the more indifferent I 
you are, the more easily will you make yourself loved. I 
This is a matter of experience in the moral order, and is 
literally realised in the sphere of action. Human passions 
produce blindly the opposites of their unbridled desire, when . 


they act without direction. Excessive love produces anti- 
pathy ; blind hate counteracts and scourges itself ; vanity 
leads to abasement and the most cruel humiliations. Thus, 
the Great Master revealed a mystery of positive magical 
science when He said, " Forgive your enemies, do good to 
those that hate you, so shall ye heap coals of fire upon their 
heads." Perhaps this kind of pardon seems hypocrisy and 
bears a strong likeness to refined vengeance. But we must 
remember that the magus is sovereign, and a sovereign never 
avenges because he has the right to punish ; in the exercise 
of this right he performs his duty, and is implacable as 
justice. Let it be observed, for the rest, so that no one 
may misinterpret my meaning, that it is a question of 
chastising evil by good and opposing mildness to violence. 
If the exercise of virtue be a flagellation for vice, no one 
has the right to demand that it should be spared, or that 
we should take pity on its shame and its sufferings. 

The man who dedicates himself to the works of science 
must take moderate daily exercise, abstain from prolonged 
vigils, and follow a wholesome and regular rule of life. He 
must avoid the effluvia of putrefaction, the neighbourhood 
of stagnant water, and indigestible or impure food. Above 
all, he must daily seek relaxation from magical preoccu- 
pations amongst material cares, or in labour, whether 
artistic, industrial, or commercial. The way to see well is 
not to be always looking ; and he who spends his whole life 
upon one object will end without attaining it. Another 
precaution must be equally observed, and that is never to 
experiment when ill. 

The ceremonies being, as we have said, artificial methods 
for creating a habit of will become unnecessary when the 
habit is confirmed. It is in this sense, and addressing him- 
self solely to perfect adepts, that Paracelsus proscribes their 
use in his Occult Philosophy. They must be progressively 
simplified before they are dispensed with altogether, and in 
proportion to the experience we obtain in acquired powers, 
and established habit in the exercise of extra-natural will. 




THE science is preserved by silence and perpetuated by 
initiation. The law of silence is not, therefore, absolute 
and inviolable, except relatively to the uninitiated multi- 
tude. The science can only be transmitted by speech. 
The sages must therefore speak occasionally. Yes, they 
must speak, not to disclose, but to lead others to discover. 
Noli ire, fac venire, was the device of Eabelais, who, being 
master of all the sciences of his time, could not be unac- 
quainted with magic. We have, consequently, to reveal 
here the mysteries of initiation. The destiny of man, as we 
have said, is to make or create himself ; he is, and he will 
be, the son of his works, both for time and eternity. All 
men are called on to compete, but the number of the elect 
that is, of those who succeed is invariably small. In 
other words, the men who are desirous to attain are 
numbered by multitudes, but the chosen are few. Now, 
the government of the world belongs by right to the flower 
of mankind, and when any combination or usurpation pre- 
vents their possessing it, a political or social cataclysm 
ensues. Men who are masters of themselves become easily 
masters of others ; but it is possible for them to hinder one 
another if they disregard the laws of discipline and of the 
universal hierarchy. To be subject to a discipline in com- 
mon, there must be a community of ideas and desires, and 
such a communion cannot be attained except by a common 
religion established on the very foundations of intelligence 
and reason. This religion has always existed in the world, 
and is that only which can be called one, infallible, in- 
defectible, and veritably catholic that is, universal. This 
religion, of which all others have been successively the veils 
and the shadows, is that which demonstrates being by being, 
truth by reason, reason by evidence and common sense. It 


is that which proves by realities the reasonable basis of 
hypotheses, and forbids reasoning upon hypotheses indepen- 
dently of realities. It is that which is grounded on the 
doctrine of universal analogies, but never confounds the 
things of science with those of faith. It can never be 
of faith that two and one make more or less than three ; 
that in physics the contained can exceed the container ; 
that a solid body, as such, can act like a fluidic or gaseous 
body ; that, for example, a human body can pass through a 
closed door without dissolution or opening. To say that one 
believes such a thing is to talk like a child or a fool ; yet 
it is no less insensate to define the unknown, and to argue 
from hypothesis to hypothesis, till we come to deny evidence 
& priori for the affirmation of precipitate suppositions. The 
wise man affirms what he knows, and believes in what he 
does not know only in proportion to the reasonable and 
known necessities of hypothesis. 

But this reasonable religion is unadapted for the multi- 
tude, for which fables, mysteries, definite hopes, and terrors 
having a physical basis, are needful. It is for this reason 
that the priesthood has been established in the world. Now, 
the priesthood is recruited by initiation. Religious forms 
perish when initiation ceases in the sanctuary, whether 
by the betrayal of the mysteries, or by their neglect and 
oblivion. The Gnostic disclosures, for example, alienated 
the Christian Church from the high truths of the Kabbalah, 
which contains all the secrets of transcendental theology. 
Hence, the blind, having become leaders of the blind, great 
obscurities, great lapses, and deplorable scandals have fol- 
lowed. Subsequently, the sacred books, of which the keys 
are all kabbalistic, from Genesis to the Apocalypse, have 
become so little intelligible to Christians, that pastors have 
reasonably judged it necessary to forbid their being read by 
the uninstructed among believers. Taken literally, and 
understood materially, these books would be only an incon- 
ceivable tissue of absurdities and scandals, as the school of 
Voltaire has too well demonstrated. It is the same with 


all the ancient dogmas, their brilliant theogonies and poetic 
legends. To say that the ancients of Greece believed in the 
love-adventures of Jupiter, or those of Egypt in the cyno- 
cephalus and sparrow-hawk, is to exhibit as much ignorance 
and bad faith as would be shown by maintaining that 
Christians adore a triple God, composed of an old man, an 
executed criminal, and a pigeon. The ignorance of symbols 
is invariably calumnious. For this reason we should always 
guard against the derision of that which we do not know, 
when its enunciation seems to involve some absurdity or 
even singularity, as a course no less wanting in good sense 
than to admit the same without discussion and examination. 
Prior to anything which may please or displease ourselves, 
there is a truth that is to say, a reason and by this 
reason must our actions be regulated rather than by our 
desires, if we would create that intelligence within 
us which is the raison d'Stre of immortality, and that 
justice which is the law thereof. A man who is truly 
man can only will that which he should reasonably and 
justly do ; so does he silence lusts and fears that he 
may hearken solely to reason. Now, such a man is a 
natural king and a spontaneous priest for the wandering 
multitudes. Hence it was that the end of the old initia- 
tions was indifferently termed the sacerdotal art and the 
royal art. The antique magical associations were seminaries 
for priests and kings, and admission could only be obtained 
by truly sacerdotal and royal works ; that is, by placing 
.e's self above all the weaknesses of nature. We will not 
t here what is found everywhere concerning the 
ptian initiations, perpetuated, but with diminished 
power, in the secret societies of the Middle Ages. Chris- 
tian radicalism, founded upon a false understanding of the 
words : " Ye have one father, one master, and ye are all 
brethren," dealt a terrible blow at the sacred hierarchy. 
Since that time, sacerdotal dignities have become a matter of 
intrigue or of chance ; energetic mediocrity has managed to 
supplant modest superiority, misunderstood because of its 


modesty ; yet, and notwithstanding, initiation being an 
essential law of religious life, a society which is instinctively 
magical formed at the decline of the pontifical power, and 
speedily concentrated in itself alone the entire strength of 
Christianity, because, though it only understood vaguely, it 
exercised positively the hierarchic power resident in the 
ordeals of initiation, and the omnipotence of faith in passive 

What, in fact, did the candidate in the old initiations ? 
He entirely abandoned his life and liberty to the masters of 
the temples of Thebes or Memphis ; he advanced resolutely 
through unnumbered terrors, which might have led him to 
imagine that there was a premeditated outrage intended 
against him ; he ascended funeral pyres, swam torrents of 
black and raging water, hung by unknown counterpoises 
over unfathomed precipices . . . Was not all this a blind 
obedience in the full force of the term ? Is it not the 
most absolute exercise of liberty to abjure liberty for a time 
so that we may attain emancipation ? Now, this is pre- 
cisely what must be done, and what has been done invariably, 
by those who aspire to the sanctum regnum of magical omni- 
potence. The disciples of Pythagoras condemned themselves 
to inexorable silence for many years ; even the sectaries of 
Epicurus only comprehended the sovereignty of pleasure by 
the acquisition of sobriety and calculated temperance. Life 
is a warfare in which we must give proofs if we would advance ; 
power does not surrender of itself ; it must be seized. 

Initiation by contest and ordeal is therefore indispensable 
for the attainment of the practical science of magic. We 
have already indicated after what manner the four element- 
ary forms may be overcome, and will not repeat it here ; 
we refer those of our readers who would inquire into the- 
ceremonies of ancient initiations to the works of Baron 
Tschoudy, author of the " Blazing Star," " Adonhiramite- 
Masonry," and some other most valuable masonic treatises. 

Here we would insist upon a reflection, namely, that the 
intellectual and social chaos in the midst of which we are 


perishing, has been caused by the neglect of initiation, with 
its ordeals and its mysteries. Men, whose zeal was greater 
than their science, carried away by the popular maxims of 
the Gospel, came to believe in the primitive and absolute 
equality of men. A famous hallucint, the eloquent and 
unfortunate Eousseau, propagated this paradox with all the 
magic of his style that society alone depraves men much 
as if he had said that competition and emulation in labour 
renders workmen idle. The essential law of nature, that of 
initiation by works and of voluntary and toilsome progress, 
has been fatally misconstrued ; masonry has had its deserters, 
as Catholicism its apostates. What has been the con- 
sequence ? The substitution of the steel plane for the 
intellectual and symbolical plane. To preach equality to 
what is beneath, without instructing it how to rise upward, 
is not this binding us to descend ourselves ? And hence 
we have descended to the reign of the carmagnola, the sans- 
cullotes, and Marat. To restore tottering and distracted 
society, the hierarchy and initiation must be again estab- 
lished. The task is difficult, but the whole intelligent world 
feels that it is necessary to undertake it. Must we pass 
through another deluge before succeeding ? We earnestly 
trust not, and this book, perhaps the greatest but not the 
last of our audacities, is an appeal unto all that is yet alive 
for the reconstitution of life in the very middle of decom- 
position and death. 




LET us now examine the question of pantacles, for all 
magical virtue is there, since the secret of force is in the 
intelligence which directs. We have already given the 
symbol and interpretation of the pantacles of Pythagoras 
and Ezekiel, so that we have no need to recur to these ; we 
shall prove in a later chapter that all the instruments of 
Hebrew worship were pantacles, and that the first and final 
word of the Bible was written in gold and in brass by 
Moses, in the tabernacle and on all its accessories. But 
each magus can and should have his individual pantacle, for, 
understood accurately, a pantacle is the perfect summary of 
a mind. Hence we find in the magical calendars of Tycho 
Brahe and Duchentau, the pantacles of Adam, Job, Jere- 
miah, Isaiah, and of all the other great prophets who have 
been, each in his turn, the kings of the Kabbalah and the 
grand rabbins of science. 

The pantacle, being a complete and perfect synthesis, 
expressed by a single sign, serves to focus all intellectual 
strength into a glance, a recollection, a touch. It is, so to 
speak, a starting-point for the efficient projection of the will. 
Nigromancers and goetic magicians traced their infernal 
pantacles on the skin of the victims they immolated. The 
sacrificial ceremonies, the manner of skinning the kid, then 
of salting, drying, and whitening the skin, are given in a 
number of clavicles and grimoires. Some Hebrew kabbalists 
fell into similar follies, forgetting the anathemas pronounced 
in the Bible against those who sacrifice on high places or in 
the caverns of the earth. All spilling of blood operated 
ceremonially is abominable and impious, and since the 
death of Adonhiram the Society of true Adepts has a horror 
of blood Ecclesia abhorret h sanguine. 

The initiatory symbolism of pantacles adopted throughout 


the east is the key of all ancient and modern mythologies. 
Apart from the knowledge of the hieroglyphic alphabet, one 
would be lost among the obscurities of the Vedas, the Zend- 
Avesta, and the Bible. The tree which brings forth good 
and evil, the source of the four rivers, one of which waters 
the land of gold, that is, of light, and another flows through 
Ethiopia, or the kingdom of darkness ; the magnetic serpent 
who seduces the woman, and the woman who seduces the 
man, thus making known the law of attraction ; sub- 
sequently the Cherub or Sphinx placed at the gate of the 
Edenic sanctuary, with the fiery sword of the guardians of 
the symbol ; then regeneration by labour and propagation 
by sorrow, which is the law of initiations and ordeals ; the 
division of Cain and Abel, which is the same symbol as the 
strife of Anteros and Eros ; the ark borne upon the waters 
of the deluge like the coffer of Osiris ; the black raven who 
does not return and the white dove who does, a new setting 
forth of the dogma of antagonism and balance all these 
magnificent kabbalistic allegories of Genesis, which, taken 
literally, and accepted as actual histories, merit even more 
derision and contempt than Voltaire heaped upon them, 
become luminous for the initiate, who still hails with 
enthusiasm and love the perpetuity of the true doctrine and 
the universality of initiation identical in all sancluaries of 
the world. 

The five books of Moses, the prophecy of Ezekiel, and the 
ipocalypse of St John are the three kabbalistic keys of the 
rhole Biblical edifice. The sphinxes of Ezekiel are identical 
tith those of the sanctuary and the ark, and are a quadruple 
>roduction of the Egyptian tetrad ; the wheels revolving 
one another are the harmonious spheres of Pythagoras ; 
le new temple, the plan of which is given according to 
wholly kabbalistic measures, is the type of the labours of 
imitive masonry. St John, in his Apocalypse, reproduces 
the same images and the same numbers, and reconstructs 
the Edenic world ideally in the New Jerusalem ; but at the 
source of the four rivers the solar lamb replaces the mysteri- 



ous tree. Initiation by toil and blood has been accom- 
plished, and there is no more temple because the light of 
truth is universally diffused, and the world has become the 
temple of justice. This splendid final vision of the Holy 
Scriptures, this divine Utopia which the Church has re- 
ferred with good reason for its realisation to a better life, 
has been the pitfall of all ancient arch-heretics and of many 
modern idealists. The simultaneous emancipation and 
absolute equality of all men involve the arrest of progress 
and consequently of life; in a world where all are equal 
there could no longer be infants or the aged ; birth and 
death could not therefore be admitted. This is sufficient to 
demonstrate that the New Jerusalem is no more of this 
world than the primeval paradise, wherein there was no 
knowledge of good or evil, of liberty, of generation, or of 
death; the cycle of our religious symbolism begins and 
ends therefore in eternity. 

Dupuis and Volney lavished their great erudition to 
discover this relative identity of all symbols, and arrived at 
the negation of every religion. We attain by the same 
path to a diametrically opposed affirmation, and we recog- 
nise with admiration that there have never been any false 
religions in the civilised world ; that the divine light, the 
splendour of the supreme reason of the Logos, of that word 
which enlightens every man coming into the world, has 
been no more wanting to the children of Zoroaster than to 
the faithful sheep of St Peter ; that the permanent, the one, 
the universal revelation, is written in visible nature, ex- 
plained in reason, and completed by the wise analogies of 
faith ; that there is, finally, but one true religion, one 
doctrine, and one legitimate belief, even as there is but one 
God, one reason, and one universe ; that revelation is obscure 
for no one, since the whole world understands more or less 
both truth and justice, and since all that is possible can only 
exist analogically to what is. BEING is BEING, 

The apparently bizarre figures presented by the Apocalypse 


of St John are hieroglyphics, like those of all oriental 
mythologies, and can be comprised in a series of pantacles. 
The initiator, clothed in white, standing between seven 
golden candlesticks and holding seven stars in his hand, 
represents the unique doctrine of Hermes and the universal 
analogies of the light. The woman clothed with the sun 
and crowned with twelve stars is the celestial Isis, or the 
gnosis ; the serpent of material life seeks to devour her 
child, but she takes unto herself the wings of the eagle and 
flies away into the desert a protestation of the prophetic 
spirit against the materialism of official religion. The 
mighty angel with the face of a sun, a rainbow for nimbus, 
and a cloud for vestment, having pillars of fire for his legs, 
and setting one foot upon the earth and another on the 
sea, is truly a kabbalistic Panthea. His feet represent the 
equilibrium of BRIAH, or the world of forms ; his legs are 
the two pillars of the Masonic temple, JAKIN and BOHAS ; 
his body, veiled by clouds, from which issues a hand holding 
a book, is the sphere of JETZIRAH, or initiatory ordeals ; his 
solar head, crowned with the radiant septenary, is the world 
of ATZILUTH, or perfect revelation; and we can only be 
excessively astonished that Hebrew kabbalists have not 
recognised and made known this symbolism, which so closely 
and inseparably connects the highest mysteries of Christi- 
anity with the secret but invariable doctrine of all the masters 
in Israel. The beast with seven heads, in the symbolism of 
>t John, is the material and antagonistic negation of the 
iminous septenary ; the Babylonian harlot corresponds 
ter the same manner to the woman clothed with the sun ; 
four horsemen are analogous to the four allegorical 
limals ; the seven angels with their seven trumpets, seven 
cups, and seven swords characterise the absolute of the 
struggle of good against evil by speech, by religious associa- 
tion, and by force. Thus are the seven seals of the occult 
book successively opened, and universal initiation is accom- 
plished. The commentators who have sought anything else 
in this book of the transcendent Kabbalah have lost their 


time and their trouble only to make themselves ridiculous. 
To discover Napoleon in the angel Apollyon, Luther in the 
star which falls from heaven, Voltaire or Rousseau in the 
grasshoppers armed like warriors, is merely high fantasy. 
It is the same with all the violence done to the names of 
celebrated persons so as to make them numerically equivalent 
to the fatal number 666, which we have already sufficiently 
explained ; and when we think that men like Bossuet and 
Newton amused themselves with such chimeras, we can 
understand that humanity is not so malicious in its nature 
as might be supposed from the complexion of its vices. 



THE great work in practical magic, after the education of 
the will and the personal creation of the magus, is the for- 
mation of the magnetic chain, and this secret is truly that 
of priesthood and of royalty. To form the magnetic chain 
is to originate a current of ideas which produces faith and 
draws a large number of wills in a given circle of active 
manifestation. A well-formed chain is like a whirlpool 
which sucks down and absorbs all. The chain may be 
established in three ways by signs, by speech, and by 
contact. The first is by inducing opinion to adopt some 
sign as the representation of a force. Thus, all Christians 
communicate by the sign of the cross, masons by that of the 
square beneath the sun, the magi by that of the microcosm, 
made by extending the five fingers, etc. Once accepted and 
propagated, signs acquire force of themselves. In the early 
centuries of our era, the sight and imitation of the sign of 
the cross was enough to make proselytes to Christianity. 
What is called the miraculous medal continues in our own 


days to effect a great number of conversions by the same 
magnetic law. The vision and illumination of the young 
Israelite, Alphonse de Ratisbonne, is the most remarkable 
fact of this kind. Imagination is creative not only within 
us but without us by means of our fluidic projections, and 
undoubtedly the phenomena of the labarum of Constantine 
and the cross of Migne* should be attributed to no other 

The magic chain of speech was typified among the 
ancients by chains of gold, which issued from the mouth 
of Hermes. Nothing equals the electricity of eloquence. 
Speech creates the highest intelligence in the most grossly con- 
stituted masses. Even those who are too remote for actual 
hearing understand by excitement, and are carried away 
with the crowd. Peter the Hermit convulsed Europe by 
his cry of " God wills it ! " A single word of the Emperor 
electrified his army, and made France invincible. Proudhon 
destroyed socialism by his celebrated paradox : " Property 
is robbery." A current saying is frequently sufficient to 
overturn a reigning power. Voltaire knew this well who 
shook the world by sarcasms. So, also, he who feared 
neither pope nor king, neither parliament nor Bastille, was 
afraid of a pun. We are on the verge of accomplishing the 
intentions of that man whose sayings we repeat. 

The third method of establishing the magic chain is by 

mtact. Between persons who meet frequently, the head 
the current soon manifests, and the strongest will is not 

low to absorb the others. The direct and positive grasp of 

land by hand completes the harmony of dispositions, and it is 
for this reason a mark of sympathy and intimacy. Children, 

rho are guided instinctively by nature, form the magic 
chain by playing at bars or rounds ; then gaiety spreads, 
then laughter rings. Circular tables are more favourable 
to convivial feasts than those of any other shape. The 
great circular dance of the Sabbath, which concluded the 
mysterious assemblies of adepts in the middle ages, was a 
magic chain, which joined all in the same intentions and 


the same acts. It was formed by standing back to back 
and linking hands, the face outside the circle, in imitation 
of those antique sacred dances, representations of which are 
still found on the sculptures of old temples. The electric 
furs of the lynx, panther, and even domestic cat, were 
stitched to their garments, in imitation of the ancient 
bacchanalia; hence comes the tradition that the Sabbath 
miscreants each wore a cat hung from the girdle, and that 
they danced in this guise. 

The phenomena of tilting and talking tables has been a 
fortuitous manifestation of fluidic communication by means 
of the circular chain. Mystification combined with it 
afterwards, and even educated and intelligent persons were 
so infatuated with the novelty that they hoaxed them- 
selves, and became the dupes of their own absurdity. The 
oracles of the tables were answers more or less voluntarily 
suggested or extracted by chance ; they resembled the con- 
versations which we hold or hear in dreams. Other and 
stranger phenomena may have been the external manifesta- 
tions of imaginations operating in common. We, however, 
by no means deny the possible intervention of elementary 
spirits in these occurrences, as in those of divination by 
cards or by dreams ; but we do not believe that it has been 
in any sense proven, and we are therefore in no way obliged 
to admit it. 

One of the most extraordinary powers of human imagina- 
tion is the realisation of the desires of the will, or even of 
its apprehensions and fears. We believe easily anything 
that we fear or desire, says a proverb; and it is true, 
because desire and fear impart to imagination a realis- 
ing power, the effects of which are incalculable. How is 
one attacked, for example, by a disease about which one 
feels nervous? We have already cited the opinions of 
Paracelsus on this point, and have established in our 
doctrinal part the occult laws confirmed by experience; 
but in magnetic currents, and by mediation of the chain, 
the realisations are all the more strange because almost 


invariably unexpected, at least when the chain has not 
been formed by an intelligent, sympathetic, and powerful 
leader. In fact, they are the result of purely blind and 
fortuitous combinations. The vulgar fear of superstitious 
feasters, when they find themselves thirteen at table, and 
their conviction that some misfortune threatens the youngest 
and weakest among them, is, like most superstitions, a 
remnant of magical science. The duodenary being a com- 
plete and cyclic number in the universal analogies of 
nature, invariably attracts and absorbs the thirteenth, which 
is regarded as a sinister and superfluous number. If the 
grindstone of a mill be represented by the number twelve, 
then thirteen is that of the grain which is to be ground. 
On kindred considerations, the ancients established the dis- 
tinctions between lucky and unlucky numbers, whence came 
the observance of days of good or evil augury. It is in 
such concerns, above all, that imagination is creative, so 
that both days and numbers seldom fail to be propitious 
or otherwise to those who believe in their influence. 
Consequently, Christianity was right in proscribing the 
divinatory sciences, for in thus diminishing the number 
of blind chances, it gave further scope and empire to 

Printing is an admirable instrument for the formation of 
the magic chain by the extension of speech. No book is 
lost ; as a fact, writings go invariably precisely where they 
should go, and the aspirations of thought attract speech. 
We have proved this a hundred times in the course of our 
magical initiation ; the rarest books have offered them- 
selves without seeking as soon as they became indispensable. 
Thus have we recovered intact that universal science which 
so many learned persons have regarded as engulfed by a 
number of successive cataclysms ; thus have we entered the 
great magical chain which began with Hermes or Enoch, and 
will only end with the world. Thus have we been able to 
evoke, and come face to face with, the spirits of Apollonius, 
Plotinus, Synesius, Paracelsus, Cardanus, Agrippa, and others 


less or more known, but too religiously celebrated to make 
it possible for them to be named lightly. We continue 
their great work, which others will take up after us. But 
unto whom will it be given to complete it ? 



To be ever rich, to be always young, and to die never ; such, 
from all time, has been the dream of the alchemists. To 
change lead, mercury, and all other metals into gold, to 
possess the universal medicine and the elixir of life such 
is the problem which must be solved to accomplish this 
desire and to realise this dream. Like all magical mysteries, 
the secrets of the great work have a triple meaning ; they 
are religious, philosophical, and natural. The philosophical 
gold in religion is the absolute and supreme reason ; in philo- 
sophy, it is truth ; in visible nature, it is the sun ; in the 
subterranean and mineral world, it is the purest and most 
perfect gold. Hence the search after the great work is called 
the search for the absolute, and this work itself is termed 
the operation of the sun. All masters of science recognise 
that it is impossible to achieve material results until we 
have found all the analogies of the universal medicine and 
the philosophical stone in the two superior degrees. Then, 
it is affirmed, is the labour simple, light, and inexpensive ; 
otherwise, it consumes to no purpose the life and fortune of 
the bellows-blower. 

The universal medicine is, for the soul, supreme reason 
and absolute justice ; for the mind, it is mathematical and 
practical truth ; for the body, it is the quintessence, which 
is a combination of gold and light. In the superior world, 
the first matter of the great work is enthusiasm and activity ; 


In the intermediate world, it is intelligence and industry ; 
in the inferior world, it is labour ; in science it is sulphur, 
mercury, and salt, which, volatilised and fixed alternately, 
compose the Azoth of the sages. Sulphur corresponds to 
the elementary form of fire, mercury to air and water, salt to 
-earth. All the masters in alchemy who have written con- 
cerning the great work have employed symbolical and figura- 
tive expressions, and have rightly done so, as much to deter 
the profane from a work which would, for them, be danger- 
ous, as to make themselves intelligible to adepts, by revealing 
the entire world of analogies which is ruled by the one 
and sovereign dogma of Hermes. For such, gold and silver 
are the sun and moon, or the king and queen ; sulphur is 
the flying eagle ; mercury is the winged and bearded 
hermaphrodite, throned upon a cube and crowned with 
flames ; matter or salt is the winged dragon ; metals in the 
molten state are lions of various colours ; finally, the whole 
work is symbolised by the pelican and phoenix. Hermetic 
-art is, therefore, at one and the same time, a religion, a 
philosophy, and a natural science. Considered as religion, 
it is that of the ancient magi and the initiates of all the 
ages ; as a philosophy, its principles may be found in the 
school of Alexandria and in the theories of Pythagoras ; as 
science, its principles must be sought from Paracelsus, 
ficholas Flamel, and Eaymund Lully. The science is true 
mly for those who accept and understand the philosophy 
id religion, and its processes are successful only for the 
lept who has attained sovereign volition, and has thus 
jome the monarch of the elementary world, for the great 
of the solar work is that force described in the Her- 
letic symbol of the Emerald Table ; it is universal magical 
)wer ; it is the igneous spiritual motor ; it is the Od of the 
[ebrews, and the astral light, according to the expression 
re have adopted in this work. There is the secret, living, 
id philosophical fire, of which all Hermetic philosophers 
speak only with the most mysterious reservations ; there is 
universal sperm, the secret of which they guarded, re- 


presenting it only under the emblem of the caduceus of 
Hermes. Here then is the great Hermetic arcanum, and 
we reveal it for the first time clearly and devoid of mystical 
figures ; what the adepts term dead substances are bodies 
as found in nature ; living substances are those which have 
been assimilated and magnetised by the science and will of 
the operator. Therefore the great work is something more 
than a chemical operation ; it is an actual creation of the 
human Word initiated into the power of the Word of God 

pa K in 


:rvnwni m 

This Hebrew text which we transcribe in proof of the 
authenticity and reality of our discovery, is derived from the 
rabbinical Jew Abraham, the master of Nicholas Elamel,, 
and is found in his occult commentary on the Sepher 
Jetzirah, the sacred book of the Kabbalah. This commen- 
tary is extremely rare, but the sympathetic potencies of our 
chain led us to the discovery of a copy which has been pre- 
served since the year 1643 in the Protestant church at 
Rouen. On its first page there is written : Ex dono, then 
an illegible name : Dei magni. 

The creation of gold in the great work takes place by 
transmutation and multiplication. Raymund Lully states 
that in order to make gold we must have gold and mercury, 
while in order to make silver we must have silver and 
mercury. Then he adds : " By mercury, I understand that 
mineral spirit which is so refined and purified that it gilds. 
the seed of gold, and silvers the seed of silver." Doubtless, 
he is here speaking of Od, or astral light. Salt and sulphur 
are serviceable in the work only for the preparation of 
mercury ; it is with mercury above all that the magnetic 


agent must be assimilated and incorporated. Paracelsus, 
Kaymund Lully, and Nicholas Flamel seem alone to have per- 
fectly understood this mystery. Basil Valentine and Trevisan 
indicate it after an incomplete manner, which might be 
capable of another interpretation. But quite the most 
curious things which we have found on this subject are 
indicated by the mystical figures and magical legends in a 
book of Henry Khunrath, entitled Amphitheatrum Sapientice 
jflternce. Khunrath represents and resumes the most 
learned Gnostic schools, and connects in symbology with 
the mysticism of Synesius. He affects Christianity in 
expressions and in signs, but it is easy to see that his Christ 
is the Abraxas, the luminous pentagram radiating on the 
astronomical cross, the incarnation in humanity of the 
sovereign sun celebrated by the Emperor Julian ; it is the 
luminous and living manifestation of that Ruach-Elohim 
which, according to Moses, brooded and worked upon the 
bosom of the waters at the birth of the world ; it is the 
man-sun, the monarch of light, the supreme magus, the 
master and conqueror of the serpent, and in the four-fold 
legend of the evangelists, Khunrath finds the allegorical key 
of the great work. One of the pantacles of his magical book 
represents the philosophical stone erected in the middle of a 
fortress surrounded by a wall in which there are twenty 
impracticable gates. One alone conducts to the sanctuary 
of the great work. Above the stone there is a triangle 
placed upon a winged dragon, and on the stone is graven 
name of Christ qualified as the symbolical image of all 
iture. " It is by him alone," he adds, " that thou canst 
)btain the universal medicine for men, animals, vegetables, 
id minerals." The winged dragon, ruled by the triangle, 
ipresents, therefore, the Christ of Khunrath ; that is, the 
>vereign intelligence of light and life ; it is the secret of 
pentagram ; it is the highest dogmatic and practical 
lystery of traditional magic. Thence unto the grand and 
rer incommunicable maxim there is only one step. 
The kabbalistic figures of Abraham the Jew, which 


imparted to Flamel the first desire for knowledge, are no 
other than the twenty-two keys of the Tarot, elsewhere 
initiated and resumed in the twelve keys of Basil Valentine. 
There the sun and moon reappear under the figures of 
emperor and empress ; Mercury is the juggler ; the Great 
Hierophant is the adept or abstractor of the quintessence ; 
death, judgment, love, the dragon or devil, the hermit or 
lame elder, and, finally, all the remaining symbols are there 
found with their chief attributes, and almost in the same 
order. It could have scarcely been otherwise, since 
the Tarot is the primeval book and the keystone of the 
occult sciences ; it must be Hermetic, because it is kabbal- 
istic, magical, and theosophical. So, also, we find in the 
combination of its twelfth and twenty-second keys, super- 
posed one upon the other, the hieroglyphic revelation of the 
solution of the grand work and its mysteries. The twelfth 
key represents a man hanging by one foot from a gibbet 
composed of three trees or posts, forming the Hebrew letter 
fl ; the man's arms constitute a triangle with his head, and 
his entire hieroglyphical shape is that of a reversed triangle 
surmounted by a cross, an alchemical symbol known to all 
adepts, and representing the accomplishment of the great 
work. The twenty-second key, which bears the number 
twenty-one, because the fool which precedes it carries no 
numeral, represents a youthful female divinity slightly veiled 
and running in a flowering circle, supported at four corners 
by the four beasts of the Kabbalah. In the Italian Tarot 
this divinity has a rod in either hand ; in the Besanson 
Tarot, the two wands are in one hand while the other is 
placed upon her thigh, both equally remarkable symbols of 
magnetic action, either alternate in its polarisation, or 
simultaneous by opposition and transmission. 

The great work of Hermes is, therefore, an essentially 
magical operation, and the highest of all, for it supposes the 
absolute in science and volition. There is light in gold, 
gold in light, and light in all things. The intelligent will, 
which assimilates the light, directs in this manner the 


operations of substantial form, and uses chemistry solely as 
a secondary instrument. The influence of human will and 
intelligence upon the operations of nature, dependent in 
part on its labour, is otherwise a fact so real that all serious 
alchemists have succeeded in proportion to their knowledge 
and their faith, and have reproduced their thought in the 
phenomena of the fusion, salification, and recomposition of 
metals. Agrippa, who was a man of immense erudition and 
fine genius, but pure philosopher and sceptic, could not 
transcend the limits of metallic analysis and synthesis. 
Etteilla, a confused, obscure, fantastic, but persevering 
kabbalist, reproduced in alchemy the eccentricities of his 
misconstrued and mutilated Tarot ; metals in his crucibles 
assumed extraordinary forms, which excited the curiosity of 
all Paris, with no greater profit to the operator than the fees 
which were paid by his visitors. An obscure bellows- 
blower of our own time, who died mad, poor Louis Cambriel, 
really cured his neighbours, and, by the evidence of all his 
parish, brought back to life a smith who was his friend. 
For him the metallic work took the most inconceivable 
and apparently illogical forms. One day he beheld the 
figure of God himself in his crucible, incandescent like the 
sun, transparent as crystal, his body composed of triangular 
conglomerations, which Cambriel naively compared to quan- 
tities of tiny pears. 

One of our friends, who is a learned kabbalist, but 
belongs to an initiation which we regard as erroneous, 
performed recently the chemical operations of the great 
work, and succeeded in weakening his eyes through the 
excessive brilliance of the Athanor. He created a new 
metal which resembles gold, but is not gold, and hence has 
no value. Eaymund Lully, Nicholas Flamel, and most 
probably Henry Khunrath, made true gold, nor did they 
take away their secret with them, for it is enclosed in their 
symbols, and they have further indicated the sources from 
which they drew for its discovery and for the realisation of 
its effects. It is this same secret which we now ourselves 
make public. 




WE have boldly declared our opinion, or rather our convic- 
tion, as to the possibility of resurrection in certain cases ; 
it remains for us now to complete the revelation of this 
arcanum and to expose its practice. Death is a phantom of 
ignorance ; it does not exist ; everything in nature is living, 
and it is because it is alive that everything is in motion and 
undergoes incessant change of form. Old age is the begin- 
ning of regeneration, it is the labour of renewing life, and 
the ancients represented the mystery we term death by the 
Fountain of Youth, which was entered in decrepitude and 
left in new childhood. The body is a garment of the soul. 
When this garment is completely worn out, or seriously and 
irreparably rent, it is abandoned and never reassumed. But 
when this garment is removed by some accident without 
being worn out or destroyed, it can, in certain cases, be put 
on again, either by our own efforts or by the assistance 
of a stronger and more active will than ours. Death is 
neither the end of life nor the beginning of immortality ; 
it is the continuation and transformation of life. Now, a 
transformation being always a progress, few of those who 
are apparently dead will consent to return to life, that is, to 
reassume the vestment which they have left behind. It is 
this which makes resurrection one of the hardest works of 
the highest initiation, and hence its success is never infallible, 
but must be regarded almost invariably as accidental and 
unexpected. To raise up a dead person we must suddenly 
and energetically rebind the most powerful chains of attrac- 
tion which connect it with the body that it has just quitted. 
It is, therefore, necessary to be previously acquainted with 
this chain, then to seize thereon, finally to produce an effort 
of will sufficiently powerful to instantaneously and irresist- 
ibly relink it. All this, as we say, is extremely difficult, 


but is in no sense absolutely impossible. The prejudices of 
materialistic science exclude resurrection at present from the 
natural order, and hence there is a disposition to explain all 
phenomena of this class by lethargies more or less compli- 
cated with signs of death, and more or less long in duration. 
If Lazarus rose again before our doctors, they would simply 
record in their memorials to recognised academies a strange 
case of lethargy accompanied by an apparent beginning of 
putrefaction and a strong corpse-like odour ; the exceptional 
occurrence would be labelled with a becoming name, and 
the matter would be at an end. We have no wish to 
frighten anyone, and if, out of respect for the men with 
diplomas who represent science officially, it is requisite to 
term our theories concerning resurrection the art of curing 
exceptional and aggravated trances, nothing, I hope, will 
hinder us from making such a concession. But if ever a re- 
surrection has taken place in the world, it is incontestable 
that resurrection is possible. Now, constituted bodies protect 
religion, and religion positively asserts the fact of resurrec- 
tions ; therefore resurrections are possible. From this 
escape is difficult. To say that they are possible outside 
the laws of nature, and by an influence contrary to universal 
harmony, is to affirm that the spirit of disorder, darkness, 
and death, can be the sovereign arbiter of life. Let us not 
dispute with the worshippers of the devil, but pass on. 

It is not religion alone which attests the facts of resur- 
rection ; we have collected a number of cases. An occur- 
rence which impressed the imagination of Greuze, the 
painter, has been reproduced by him in one of his most 
remarkable pictures. An unworthy son, present at his 
father's deathbed, seizes and destroys a will unfavourable 
to himself ; the father rallies, leaps up, curses his son, and 
then drops back dead a second time. An analogous and 
more recent fact has been certified to ourselves by ocular 
witnesses : a friend, betraying the confidence of one who 
had just died, tore up a trust-deed he had signed, where- 
upon the dead person rose up, and lived to defend the rights 


of his chosen heirs, which his false friend sought to set aside ; 
the guilty person went mad, and the risen man compassionately 
allowed him a pension. When the Saviour raised up the daugh- 
ter of Jairus, He was alone with three faithful and favoured 
disciples ; He dismissed the noisy and the loud mourners, 
saying, " The girl is not dead but sleeping." Then, in the 
presence only of the father, the mother, and the three dis- 
ciples, that is to say, in a perfect circle of confidence and 
desire, He took the child's hand, drew her abruptly up, and 
cried to her, " Young girl, I say to thee, arise ! " The un- 
decided soul, doubtless in the immediate vicinity of the body, 
and possibly regretting its extreme youth and beauty, was 
surprised by the accents of that voice, which was heard by her 
father and mother trembling with hope, and on their knees ; 
it returned into the body ; the maiden opened her eyes, rose 
up, and the Master commanded immediately that food should 
be given her, so that the functions of life might begin a new 
cycle of absorption and regeneration. The history of 
Eliseus, raising up the daughter of the Shunamite, and St 
Paul raising Eutychus, are facts of the same order ; the 
resurrection of Dorcas by St Peter, narrated so simply in 
the Acts of the Apostles, is also a history the truth of which 
can scarcely be reasonably questioned. Apollonius of Tyana 
seems also to have accomplished similar miracles, and we 
ourselves have been the witness of facts which are not 
wanting in analogy with these, but the spirit of the century 
in which we live imposes in this respect the most careful 
reserve upon us, the thaumaturge being liable to a very in- 
different reception at the hands of a discerning public all 
which does not hinder the earth from revolving, or Galileo 
from having been a great man. 

The resurrection of a dead person is the masterpiece of 
magnetism, because it needs for its accomplishment the 
exercise of a kind of sympathetic omnipotence. It is pos- 
sible in the case of death by congestion, by suffocation, by 
exhaustion, or by hysteria. Eutychus, who was resuscitated 
by St Paul, after falling from a third storey, was doubtless 


not seriously injured internally, but had succumbed to 
asphyxia, occasioned by the rush of air during his fall, or 
alternatively to the violent shock and to terror. In a parallel 
case, he who feels conscious of the power and faith necessary 
for such an accomplishment, must, like the apostle, practise 
insufflation, mouth to mouth, combined with contact of the 
extremities for the restoration of warmth. Were it simply 
a matter of what the ignorant call miracle, Elias and St 
Paul, who made use of the same procedure, would simply 
have spoken in the name of Jehovah or of Christ. It is 
occasionally enough to take the person by the hand, and raise 
them quickly, calling them in a loud voice. This procedure, 
which commonly succeeds in swoons, may even have effect 
upon the dead, when the magnetizer who exercises it is en- 
dowed with speech powerfully sympathetic and possesses 
what may be called eloquence of tone. He must also be 
tenderly loved or greatly respected by the person on whom 
he would operate, and he must perform the work with a 
great burst of faith and will, which we do not always find 
ourselves to possess in the first shock of a great sorrow. 

What is vulgarly called necromancy has nothing in 
common with resurrection, and it is at least highly doubtful 
that in operations connected with this application of magical 
power, we really come into correspondence with the souls of 
the dead whom we evoke. There are two kinds of necro- 
mancy, that of light and that of darkness, the evocation by 
prayer, pantacle, and perfumes, and the evocation by blood, 
imprecations, and sacrileges. We have only practised the 
first, and advise no one to devote themselves to the second. 
It is certain that the images of the dead do appear to the 
magnetized persons who evoke them ; it is certain also that 
they never reveal any mysteries of the life beyond. They 
are beheld as they still exist in the memories of those who 
knew them, and, doubtless, as their reflections have left 
them impressed on the astral light. When evoked spectres 
reply to questions addressed them, it is always by signs or 
by interior and imaginary impression, never with a voice 



which really strikes the ears, and this is comprehensible 
enough, for how should a shadow speak ? With what 
instrument could it cause the air to vibrate by impressing it 
in such a manner as to make distinct sounds ? At the same 
time, electrical contacts are experienced from apparitions, 
and sometimes appear to be produced by the hand of the 
phantom, but the phenomenon is wholly subjective, and is 
occasioned solely by the power of imagination and the local 
wealth of the occult force which we term the astral light. 
The proof of this is that spirits, or at least the spectres 
pretended to be such, may indeed occasionally touch us, but 
we cannot touch them, and this is one of the most affright- 
ing characteristics of these apparitions, which are at times 
so real in appearance that we cannot unmoved feel the hand 
pass through that which seems a body without touching or 
meeting anything. 

We read in ecclesiastical historians that Spiridion, Bishop 
of Tremithonte, afterwards invoked as a saint, called up the 
spirit of his daughter, Irene, to ascertain from her the 
whereabouts of some concealed money which she had taken 
in charge for a traveller. Swedenborg communicated 
habitually with the so-called dead, whose forms appeared to 
him in the astral light. Several credible persons of our 
acquaintance have assured us that they have been revisited 
for years by the dead who were dear to them. The cele- 
brated atheist Sylvanus Marechal manifested to his widow 
and one of her friends, to acquaint her concerning a sum of 
1500 francs which he had concealed in a secret drawer. 
This anecdote was related to us by an old friend of the 

Evocations should have always a motive and a becoming 
end ; otherwise, they are works of darkness and folly, most 
dangerous for health and reason. To evoke out of pure 
curiosity, and to find out whether we shall see anything, is 
to be predisposed to fruitless fatigue. The transcendental 
sciences admit of neither doubt nor puerility. The per- 
missible motive of an evocation may be either love or 


intelligence. Evocations of love require less apparatus 
and are in every respect easier. The procedure is as 
follows : We must, in the first place, carefully collect the 
memorials of him (or her) whom we desire to behold, the 
articles he used, and on which his impression remains ; we 
must also prepare an apartment in which the person lived, or 
otherwise one of similar kind, and place his portrait veiled in 
white therein, surrounded with his favourite flowers, which 
must be renewed daily. A fixed date must then be 
observed, either the birthday of the person, or that day 
which was most fortunate for his and our own affection, one 
of which we may believe that his soul, however blessed 
elsewhere, cannot lose the remembrance ; this must be the 
day for the evocation, and we must provide for it during 
the space of fourteen days. Throughout this period we 
must refrain from extending to any one the same proofs of 
affection which we have the right to expect from the dead ; 
we must observe strict chastity, live in retreat, and take 
only one modest and light collation daily. Every evening 
at the same hour we must shut ourselves in the chamber 
consecrated to the memory of the lamented person, using 
only one small light, such as that of a funeral lamp or 
taper. This light should be placed behind us, the portrait 
should be uncovered, and we should remain before it for an 
hour, in silence ; finally, we should fumigate the apartment 
with a little good incense, and go out backwards. On the 
morning of the day fixed for the evocation, we should adorn 
ourselves as if for a festival, not salute any one first, make 
but a single repast of bread, wine, and roots, or fruits ; the 
cloth should be white, two covers should be laid, and one 
portion of the bread broken should be set aside ; a little 
wine should also be placed in the glass of the person we 
design to invoke. The meal must be eaten alone in the 
chamber of evocations, and in presence of the veiled portrait ; 
it must be all cleared away at the end, except the glass 
belonging to the dead person, and his portion of bread, 
which must be placed before the portrait. In the evening, 


at the hour for the regular visit, we must repair in silence 
to the chamber, light a clear fire of cypress-wood, and cast 
incense seven times thereon, pronouncing the name of the 
person whom we desire to behold. The lamp must then be 
extinguished, and the fire permitted to die out. On this 
day the portrait must not be unveiled. When the flame is 
extinct, put more incense on the ashes, and invoke God 
according to the forms of the religion to which the dead 
person belonged, and according to the ideas which he him- 
self possessed of God. While making this prayer, we must 
identify ourselves with the evoked person, speak as he 
spoke, believe in a sense as he believed ; then, after a silence 
of fifteen minutes, we must speak to him as if he were 
present, with affection and with faith, praying him to 
manifest to us. Renew this prayer mentally, covering the 
face with both hands ; then call him thrice with a loud 
voice ; tarry on our knees, the eyes closed or covered, for 
some minutes ; then again call thrice upon him in a sweet 
and affectionate tone, and slowly open the eyes. Should 
nothing result, the same experiment must be renewed in 
the following year, and if necessary a third time, when it is 
certain that the desired apparition will be obtained, and the 
longer it has been delayed the more realistic and striking it 
will be. 

Evocations of knowledge and intelligence are made with 
more solemn ceremonies. If concerned with a celebrated 
personage, we must meditate for twenty-one days upon his 
life and writings, form an idea of his appearance, converse 
with him mentally, and imagine his answers ; carry his 
portrait, or at least his name, about us ; follow a vegetable 
diet for twenty-one days, and a severe fast during the last 
seven. We must next construct the magical oratory, de- 
scribed in the thirteenth chapter of our Doctrine. This 
oratory must be invariably darkened ; but if we operate 
in the daytime, we may leave a narrow aperture on the 
side where the sun will shine at the hour of evocation, and 
place a triangular prism before this opening, and a crystal 


globe, filled with water, before the prisin. If the operation 
be arranged for night, the magic lamp must be so placed 
that its single ray shall fall upon the altar smoke. The 
purpose of these preparations is to furnish the magic agent 
with elements of corporeal appearance, and to ease as much 
as possible the tension of imagination, which could not be 
exalted without danger into the absolute illusion of dream. 
For the rest, it will be easily understood that a beam of 
sunlight, or the ray of a lamp, coloured variously, and fall- 
ing upon curling and irregular smoke, can in no way create 
a perfect image. The chafing-dish containing the sacred 
fire should be in the centre of the oratory, and the altar of 
perfumes hard by. The operator must turn towards the 
east to pray, and the west to invoke ; he must be either 
alone or assisted by two persons preserving the strictest 
silence; he must wear the magical vestments, which we 
have described in the seventh chapter, and must be crowned 
with vervain and gold. He should bathe before the opera- 
tion, and all his under garments must be of the most intact 
and scrupulous cleanliness. The ceremony should begin 
with a prayer suited to the genius of the spirit about to be 
invoked, and one which would be approved by himself if he 
still lived. For example, it would be impossible to evoke 
Voltaire by reciting prayers in the style of St Bridget. For 
the great men of antiquity, we may use the hymns of 
Cleanthes or Orpheus, with the adjuration terminating the 
Golden Verses of Pythagoras. In our own evocation of 
Apollonius, we used the magical philosophy of Patricius 
for the ritual, containing the doctrines of Zoroaster and 
the writings of Hermes Trismegistus. We recited the 
Nuctemeron of Apollonius in Greek with a loud voice, 
and added the following conjuration : 

Vouchsafe to be present, Father of All, and thou 
Thrice Mighty Hermes, Conductor of the Dead. Asclepius, 
son of Hephaistus, Patron of the Healing Art : and thou 
Osiris, Lord of strength and vigour, do thou thyself be 
present too. Arnebascenis, Patron of Philosophy, and yet 


again Asclepius, son of Imuthe, who presidest over 
poetry . . . 

Apollonius, Apollonius, Apollonius ! Thou teachest 
the Magic of Zoroaster, son of Oromasdes; and this is 
the worship of the Gods. 

For the evocation of spirits belonging to religions issued 
from Judaism, the following kabbalistic invocation of 
Solomon should be used, either in Hebrew, or in any 
other tongue with which the spirit in question is known 
to have been familiar : 

Powers of the Kingdom, be ye under my left foot and in 
my right hand ! Glory and Eternity, take me by the two 
shoulders, and direct me in the paths of victory ! Mercy 
and Justice, be ye the equilibrium and splendour of my 
life ! Intelligence and Wisdom, crown me ! Spirits of 
MALCHUTH, lead me betwixt the two pillars upon which 
rests the whole edifice of the temple ! Angels of NETSAH 
and HOD, strengthen me upon the cubic stone of JESOD ! 
my love ! EUACH HOCHMAEL, be thou my light ! Be that 
which thou art and thou shalt be, KETHERIEL ! Ischim, 
assist me in the name of SADDAI ! Cherubim, be my strength 
in the name of ADONAI ! Beni-Elohim, be my brethren in 
the name of the Son, and by the powers of ZEBAOTH ! 
Elo'im, do battle for me in the name of TETRAGRAMMATON ! 
Malachim, protect me in the name of JOD HE VAU HE ! 
Seraphim, cleanse my love in the name of ELVOH ! Hasmalim, 
enlighten me with the splendours of ELOI and Shechinah ! 
Aralim, act ! Ophanim, revolve and shine ! Hajoth a Kadosh, 
cry, speak, roar, bellow ! Kadosh, Kadosh, Kadosh, SADDAI, 
ADONAI, JOTCHAVAH, EIEAZEREIE ! Hallelu-jah, Hallelu-jah, 
Hallelu-jah. Amen. |DX. 

It should be remembered above all, in conjurations, that 
the names of Satan, Beelzebub, Adramelek, and others do 
not designate spiritual unities, but legions of impure spirits. 
" Our name is legion, for we are many," says the spirit of 



darkness in the Gospel. Number constitutes the law, and pro- 
gress takes place inversely in hell that is to say, the most 
advanced in Satanic development, and consequently the most 
degraded, are the least intelligent and feeblest. Thus, a fatal 
law drives the demons downward when they wish and be- 
lieve themselves to be ascending. So also those who term 
themselves chiefs are the most impotent and despised of all. 
As to the horde of perverse spirits, they tremble before an 
unknown, invisible, incomprehensible, capricious, implacable 
chief, who never explains his laws, whose arm is ever 
stretched out to strike those who fail to understand him. 
They give this phantom the names of Baal, Jupiter, and even 
others more venerable, which cannot, without profanation, 
be pronounced in hell. But this phantom is only the shadow 
and remnant of God, disfigured by their wilful perversity, 
and persisting in their imagination like a vengeance of 
justice and a remorse of truth. 

When the evoked spirit of light manifests with dejected 
or irritated countenance, we must offer him a moral sacrifice, 
that is, be inwardly disposed to renounce whatever offends 
him ; and before leaving the oratory, we must dismiss him, 
saying : " May peace be with thee ! I have not wished to 
trouble thee ; do thou torment me not. I shall labour to 
improve myself as to anything that vexes thee. I pray, and 
will still pray, with thee and for thee. Pray thou also both 
with and for me, and return to thy great slumber, expecting 
that day when we shall awake together. Silence and adieu ! " 

We must not close this chapter without giving some de- 
ils on black magic for the benefit of the curious. The 
practices of Thessalian sorcerers and Roman Canidias are 
described by several ancient authors. In the first place, 
a pit was dug, at the mouth of which they cut the throat 
of a black sheep; the psyllse and larvae presumed to be 
present, and swarming round to drink the blood, were 
driven off with the magic sword ; the triple Hecate and the 
infernal gods were evoked, and the phantom whose apparition 
was desired was called upon three times. In the middle 


ages, necromancers violated tombs, composed philtres and 
unguents with the fat and blood of corpses combined with 
aconite, belladonna, and poisonous fungi; they boiled and 
skimmed these frightful compounds over fires nourished with 
human bones and crucifixes stolen from churches; they 
added dust of dried toads and ash of consecrated hosts ; 
they anointed their temples, hands, and breasts with the 
infernal unguent, traced the diabolical pantacles, evoked the 
dead beneath gibbets or in deserted graveyards. Their 
bowlings were heard from afar, and belated travellers 
imagined that legions of phantoms rose out of the earth ; 
the very trees, in their eyes, assumed appalling shapes ; fiery 
orbs gleamed in the thickets ; frogs in the marshes seemed 
to echo mysterious words of the Sabbath with croaking 
voices. It was the magnetism of hallucination, the con- 
tagion of madness. 

The end of procedure in black magic was to disturb 
reason and produce the feverish excitement which emboldens 
to great crimes. The grimoires, formerly seized and burnt 
by authority everywhere, are certainly not harmless books. 
Sacrilege, murder, theft, are indicated or hinted as means to 
realisation in almost all these works. Thus, in the Great 
Grimoire, and its modern version, the Eed Dragon, there is a 
recipe entitled " Composition of Death, or Philosophical 
Stone," a broth of aqua fortis, copper, arsenic, and verdigris. 
There are also necromantic processes, comprising the tearing 
up of earth from graves with the nails, dragging out bones, 
placing them crosswise on the breast, then assisting at mid- 
night mass on Christmas eve, and flying out of the church 
at the moment of consecration, crying : " Let the dead rise 
from their tombs ! " then returning to the graveyard, 
taking a handful of earth nearest to the coffin, running back 
to the door of the church, which has been alarmed by the 
clamour, depositing the two bones crosswise, again shouting: 
" Let the dead rise from their tombs," and then, if we escape 
being seized and shut up in a mad-house, retiring at a slow 
pace, and counting four thousand five hundred steps in a 



straight line, which means following a broad road or scaling 
walls. Having traversed this space, you must lie down 
upon the earth, place yourself as if in a coffin, and repeat 
in lugubrious tones : " Let the dead rise from their tombs ! " 
Finally, call thrice on the person whose apparition you 
desire. No doubt any one who is mad enough and wicked 
enough to abandon himself to such operations is predisposed 
to all chimeras and all phantoms. Hence the recipe of the 
Grand Grimoire is most efficacious, but we advise none of 
our readers to have recourse to it. 



ST AUGUSTINE speculates, as we have said, whether 
Apuleius could have been changed into an ass and then 
have resumed his human shape. The same doctor might 
have equally concerned himself with the adventure of the 


comrades of Ulysses, transformed into swine by Circe. In 
vulgar opinion, transmutations and metamorphoses have 
always been the very essence of magic. Now, the crowd, 
being the echo of opinion, which is queen of the world, is 
never perfectly right nor entirely wrong. Magic really 
changes the nature of things, or, rather, modifies their appear- 
ances at pleasure, according to the strength of the operator's 
will and the fascination of ambitious adepts. Speech creates 
its form, and when a person, held infallible, confers a name 
upon a given thing, he really transforms that thing into the 
substance signified by the name. The masterpiece of speech 
and of faith, in this order, is the real transmutation of a 
substance without change in its appearances. Had 
Apollonius offered a cup of wine to his disciples, and said 
to them : " This is my blood, of which ye shall drink hence- 
forth to perpetuate my life within you ; " and had his 
disciples through centuries believed that they continued the 
transformation by repeating the same words ; had they 
taken the wine, despite its odour and taste, for the real, 
human, and living blood of Apollonius, we should have to 
acknowledge this master in theurgy as the most accomplished 
of enchanters and most potent of all the magi. It would 
remain for us then to adore him. 

Now, it is well known that mesmerists impart for their 
somnambulists any taste that they choose to plain water, 
and if we assume a magus having sufficient command over 
the astral fluid to magnetize at the same moment a whole 
assembly of persons, otherwise prepared for magnetism by 
adequate over-excitement, we shall be in a position to ex- 
plain readily, not indeed the Gospel miracle of Cana, but 
works of the same class. Are not the fascinations of love, 
which result from the universal magic of nature, truly pro- 
digious, and do they not actually transform persons and 
things ? Love is a dream of enchantments that transfigures 
the world ; all becomes music and fragrance, all intoxication 
and felicity. The beloved being is beautiful, is good, is 
sublime, is infallible, is radiant, beams with health and 


happiness. When the dream ends we seem to have fallen 
from the clouds ; we are inspired with disgust for the 
brazen sorceress who took the place of the lovely Melusine, 
for the Thersites whom we deemed was Achilles or Nereus. 
What is there we cannot cause the person who loves us to 
believe ? But also what reason or justice can we instil into 
those who no longer love us ? Love begins magician and 
ends sorcerer. After creating the illusions of heaven on 
earth, it realises those of hell ; its hatred is absurd like its 
ardour, because it is passional, that is, subject to influences 
which are fatal for it. For this cause it has been proscribed 
by sages, who declare it to be the enemy of reason. Are 
they to be envied or commiserated for thus condemning, 
doubtless without understanding, the most alluring of 
ill-doers ? All that can be said is that when they spoke 
thus, they either had not yet loved or they loved no 

Things that are external are for us what our word 
internal makes them. To believe that we are happy is to 
be happy ; what we esteem becomes precious in proportion 
to the estimation itself : this is the sense in which we can 
say that magic changes the nature of things. The " Meta- 
morphoses " of Ovid are true, but they are allegorical, like 
the " Golden Ass " of rare Apuleius. The life of beings is a 
progressive transformation, and its forms can be determined, 
renewed, prolonged further, or destroyed sooner. If the 
doctrine of metempsychosis were true, might one not say 
that the debauch represented by Circe really and materially 
changes men into swine ; for, on this hypothesis, the retri- 
bution of vices would be a relapse into animal forms that 
correspond to them ? Now, metempsychosis, which has 
frequently been misinterpreted, has a perfectly true side ; 
animal forms communicate their sympathetic impressions to 
the astral body of man, which speedily reacts on his apti- 
tudes according to the force of his habits. A man of 
intelligent and passive mildness assumes the inert physiog- 
nomy and ways of a sheep, but in somnambulism it is a 


sheep that is seen, and not a man with a sheepish counte- 
nance, as the ecstatic and learned Swedenborg experienced 
a thousand times. In the kabbalistic book of Daniel the 
seer, this mystery is represented by the legend of Nabucho- 
donsor changed into a beast, which, after the common fate of 
magical allegories, has been mistaken for an actual history. 
In this way, we can really transform men into animals and 
animals into men ; we can metamorphose plants and alter 
their virtue ; we can endow minerals with ideal properties ; 
it is all a question of willing. We can equally render our- 
selves visible or invisible at will, and this helps us to explain 
the mysteries of the ring of G-yges. 

In the first place, let us remove from the mind of our 
readers all supposition of the absurd ; that is, of an effect 
devoid of cause or contradicting its cause. To become 
invisible one of three things is necessary the interposition 
of some opaque medium between the light and our body, or 
between our body and the eyes of the spectators, or the 
fascination of the eyes of the spectators in such a manner 
that they cannot make use of their sight. Of these 
methods, the third only is magical. Have we not all of us 
observed that under the government of a strong preoccu- 
pation we look without seeing and hurt ourselves against 
objects in front of us ? " So do, that seeing they may not 
see," said the great Initiator, and the history of this grand 
master tells us that one day, finding himself on the point of 
being stoned in the temple, he made himself invisible and 
went out. There is no need to repeat here the mystifications 
of popular grimoires about the ring of invisibility. Some 
ordain that it shall be composed of fixed mercury, enriched by 
a small stone which it is indispensable to find in a pewit's 
nest, and kept in a box of the same metal. The author of the 
" Little Albert " ordains that this ring should be composed of 
hairs torn from the head of a raging hyena, which recalls the 
history of the bell of Eodilard. The only writers who have 
discoursed seriously of the ring of Gyges are Jamblichus, 
Porphyry, and Peter of Apono. What they say is evidently 


allegorical, and the representation which they give, or that 
which can be made from their description, proves that they 
are really speaking of nothing but the great magical arcanum. 
One of the figures depicts the universal movement, harmonic 
and equilibrated in imperishable being ; another, which 
should be formed from an amalgam of the seven metals, 
calls for a description in detail. It has a double collet and 
two precious stones a topaz, constellated with the sign of 
the sun, and an emerald with the sign of the moon ; it 
should bear on the inner side the occult characters of the 
planets, and on the outer their known signs, twice repeated 
and in kabbalistic opposition to each other ; that is, five on 
the right and five on the left ; the signs of the sun and moon 
resuming the four several intelligences of the seven planets. 
Now, this configuration is no other than that of a pantacle 
signifying all the mysteries of magical doctrine, and here is 
the occult significance of the ring : to exercise the omni- 
potence, of which ocular fascination is one of the most 
difficult demonstrations to give, we must possess all science 
and know how to make use of it. 

Fascination is fulfilled by magnetism. The magus 
inwardly forbids a whole assembly to see him, and it does 
not see him. In this manner he passes through guarded 
gates, and departs from prison in the face of his petrified 
gaolers. At such times a strange numbness is experienced, 
and they recall having seen the magus as if in a dream, but 
never till after he has gone. The secret of invisibility, 
erefore, wholly consists in a power which is capable of 
finition that of distracting or paralysing attention, so 
t the light reaches the visual organ without impressing 
e eye of the soul. To exercise this power we must possess 
will accustomed to sudden and energetic actions, great 
ince of mind, and skill no less great in causing diversions 
mong the crowd. Let a man, for example, who is being 
pursued by his intending murderers, dart into a side street, 
return immediately, and advance with perfect calmness 
towards his pursuers, or let him mix with them and seem 


to be engaged in the chase, and he will certainly make 
himself invisible. A priest who was being hunted in '93, 
with the intention of hanging him from a lamp-post, fled 
down a side street, assumed a stooping gait, and leaned 
against a corner, with an intensely preoccupied expression ; 
the crowd of his enemies swept past ; not one saw him, or, 
rather, it never struck anyone to recognise him ; it was so 
unlikely to be he ! The person who desires to be seen 
always makes himself observed, and he who would remain 
unnoticed effaces himself and disappears. The true ring of 
Gyges is the will; it is also the rod of transformations, 
and by its precise and strong formulation it creates the 
magical word. The omnipotent terms of enchantments 
are those which express this creative power of forms. 
The tetragram, which is the supreme word of magic, 
signifies : " It is that which it shall be," and if we apply it 
to any transformation whatsoever with full intelligence, it 
will renew and modify all things, even in the teeth of 
evidence and common sense. The hoc est of the Christian 
sacrifice is a translation and application of the tetragram ; 
hence this simple utterance operates the most complete, 
most invisible, most incredible, and most clearly affirmed 
of all transformations. A still stronger word than that of 
transformation has been judged necessary by councils to 
express the marvel, that of transubstantiation. 

The Hebrew terms ni.T, &&IK, .Tfw, JON, have been con- 
sidered by all kabbalists as the keys of magical transforma- 
tion. The Latin words, est, sit, esto, fiat, have the same 
force when pronounced with full understanding. M. de 
Montalembert seriously relates, in his legend of St Elizabeth 
of Hungary, how one day this saintly lady, surprised by her 
noble husband, from whom she sought to conceal her good 
works, in the act of carrying bread to the poor in her apron, 
told him that she was carrying roses, and it proved on 
investigation that she had spoken truly; the loaves had 
been changed into roses. This story is a most gracious 
magical apologue, and signifies that the truly wise man 


cannot lie, that the word of wisdom determines the form of 
things, or even their substance independently of their forms. 
Why, for example, should not the noble spouse of St Eliza- 
beth, a good and firm Christian like herself, and believing 
implicitly in the real presence of the Saviour in true 
human body upon an altar where he beheld only a wheaten 
host, why should he not believe in the real presence of roses 
in his wife's apron under the appearances of bread ? She 
exhibited him loaves undoubtedly, but as she had said that 
they were roses, and as he believed her incapable of the 
smallest falsehood, he saw and wished to see roses only. 
This is the secret of the miracle. Another legend narrates 
how a saint, whose name has escaped me, finding nothing to 
eat on a Lenten day or a Friday, commanded the fowl to 
become a fish, and it became a fish. The parable needs 
no interpretation, and it recalls a beautiful story of St 
Spiridion of Tremithonte, the same who evoked the soul of 
his daughter Irene. One Good Friday a traveller reached 
the abode of the holy bishop, and as bishops in those days 
took Christianity in earnest, and were consequently poor, 
Spiridion, who fasted religiously, had in his house only some 
salted bacon, which had been made ready for Easter. The 
stranger was overcome with fatigue and famished with 
hunger ; Spiridion offered him the meat, and himself shared 
the meal of charity, thus transforming the very flesh which 
the Jews regard as of all most impure into a feast of peni- 
tence, transcending the material law by the spirit of the law 
itself, and proving himself a true and intelligent disciple of 
the man-God, who hath established his elect as the monarchs 
of nature in the three worlds. 




WE return once more to that terrible number fifteen, sym- 
bolised in the Tarot by a monster throned upon an altar, 
mitred and horned, having a woman's breasts and the 
generative organs of a man a chimera, a malformed 
sphinx, a synthesis of monstrosities ; below this figure we 
read a frank and simple inscription THE DEVIL. Yes, we 
confront here the phantom of all terrors, the dragon of 
all theogonies, the Ariman of the Persians, the Typhon of 
the Egyptians, the Python of the Greeks, the old serpent 
of the Hebrews, the fantastic monster, the nightmare, 
the Croquemitaine, the gargoyle, the great beast of the 
middle ages, and, worse than all this, the Baphomet of the 
Templars, the bearded idol of the alchemists, the obscene 
deity of Mendes, the goat of the Sabbath. The frontispiece 
to this Eitual reproduces the exact figure of the terrible 
emperor of night, with all his attributes and all his 

Let us state now for the edification of the vulgar, for the 
satisfaction of M. le Comte de Mirville, for the justification 
of the demonologist Bodin, for the greater glory of the 
Church, which persecuted Templars, burnt magicians, ex- 
communicated Freemasons, &c. let us state boldly and 
precisely that all the inferior initiates of the occult sciences 
and profaners of the great arcanum, not only did in the past, 
but do now, and will ever, adore what is signified by this 
alarming symbol. Yes, in our profound conviction, the 
Grand Masters of the Order of the Templars worshipped 
the Baphomet, and caused it to be worshipped by their 
adepts ; yes, there existed in the past, and there may be 
still in the present, assemblies which are presided over by 
this figure, seated on a throne and having a flaming torch 
between the horns ; but the adorers of this sign do not 


consider, as do we, that it is the representation of the devil ; 
on the contrary, for them it is that of the god Pan, the god 
of our modern schools of philosophy, the god of the Alex- 
andrian theurgic school, and of our own mystical Neo- 
platonists, the god of Lamartine and Victor Cousin, the god 
of Spinoza and Plato, the god of the primitive Gnostic 
schools ; the Christ also of the dissident priesthood ; this 
last qualification, ascribed to the goat of black magic, will 
not astonish students of religious antiquities who are 
acquainted with the phases of symbolism and doctrine in 
their various transformations, whether in India, Egypt, or 

The bull, the dog, and the goat are the three symbolical 
animals of Hermetic magic, resuming all the traditions of 
Egypt and India. The bull represents the earth or salt of 
the philosophers ; the dog is Hermanubis, the Mercury of 
the sages, fluid, air, and water ; the goat represents fire, and 
is at the same time the symbol of generation. Two goats, 
one pure and one impure, were consecrated in Judea ; the 
first was sacrificed in expiation for sins ; the other, loaded 
with those sins by imprecation, was set at liberty in the 
desert a strange ordinance, but one of deep symbolism, 
reconciliation by sacrifice and expiation by liberty ! Now, 
all the fathers of the Church, who have concerned themselves 
with Jewish symbolism, have recognised in the immolated 
goat the figure of him who assumed, as they say, the very 
form of sin. Hence the Gnostics were not outside sym- 
bolical traditions when they gave Christ the Liberator this 
same mystical figure. All the Kabbalah and all magic, 
as a fact, are divided between the cultus of the immolated 
and that of the emissary goat. There is, therefore, the 
magic of the sanctuary and that of the wilderness, the white 
and the black Church, the priesthood of public assemblies 
and the sanhedrim of the Sabbath. The goat which is 
represented in our frontispiece bears upon his forehead the 
sign of the pentagram with one point in the ascendant, 
which is sufficient to distinguish him as a symbol of the 



light ; he makes the sign of occultism with both hands, 
pointing upward to the white moon of Chesed, and down- 
ward to the black moon of Geburah. This sign expresses 
the perfect harmony of mercy with justice. One of the 
arms is feminine and the other masculine, as in the 
androgyne of Khunrath, whose attributes we have combined 
with those of our goat, since they are one and the same 
symbol. The torch of intelligence burning between the 
horns is the magical light of universal equilibrium; it is 
also the type of the soul exalted above matter, even while 
connecting with matter, as the flame connects with the 
torch. The hideous head of the animal expresses horror of 
sin, for which the material agent, alone responsible, must 
alone and for ever bear the penalty, because the soul is 
impassible in its nature, and can suffer only by materialising. 
The caduceus, which replaces the generative organ, repre- 
sents eternal life ; the scale-covered belly typifies water ; the 
circle above it is the atmosphere ; the feathers still higher 
up signify the volatile ; lastly, humanity is depicted by the 
two breasts and the androgyne arms of this sphinx of the 
occult sciences. Behold the shadows of the infernal sanc- 
tuary dissipated ! Behold the sphinx of mediaeval terrors 
divined and cast from his throne ! Quomodo cecidisti> 
Lucifer ! 

The dread Baphomet henceforth, like all monstrous idols, 
enigmas of antique science and its dreams, is only an 
innocent and even pious hieroglyph. How should man 
adore the beast, since he exercises a sovereign power over 
it ? Let us affirm, for the honour of humanity, that it has 
never adored dogs and goats any more than lambs and pigeons. 
In the hieroglyphic order, why not a goat as much as a 
lamb ? On the sacred stones of Gnostic Christians of the 
Basilidean sect, are representations of Christ under the 
diverse figures of kabbalistic animals sometimes a bird, 
at others a lion, and, again, a lion or bull-headed serpent ; 
but in all cases He bears invariably the same attributes of 
light, even as our goat, who cannot be confounded with 


fabulous images of Satan, owing to his sign of the 

Let us assert most strongly, to combat the remnants of 
Manichseanism which are daily appearing among Christians, 
that as a superior personality and power Satan does not 
exist. He is the personification of all errors, perversities, 
and, consequently, weaknesses. If God may be defined as 
He who necessarily exists, may we not define His antagonist 
and enemy as he who necessarily does not exist ? The ab- 
solute affirmation of good implies the absolute negation of 
evil ; so also in the light shadow itself is Inminous. Thus, 
erring spirits are good to the extent of their participation in 
being and in truth. There are no shadows without reflec- 
tions, no nights without moon, phosphorescence, and stars. 
If hell be just, it is good. No one has ever blasphemed 
God. The insults and mockeries addressed to His disfigured 
images attain Him not. 

We have named Manichaeanism, and it is by this mons- 
trous heresy that we shall explain the aberrations of black 
magic. The misconstrued doctrine of Zoroaster and the 
magical law of two forces constituting universal equilibrium, 
have caused some illogical minds to imagine a negative 
divinity, subordinate but hostile to the active divinity. 
Thus, the impure duad comes into being. Men were mad 
enough to halve God ; the star of Solomon was separated 
into two triangles, and the Manichaeans imagined a trinity 
of night. This evil God, product of sectarian fancies, in- 
spired all manias and all crimes. Sanguinary sacrifices 
were offered him ; monstrous idolatry replaced the true 
religion; black magic traduced the transcendent and luminous 
magic of true adepts, and horrible conventicles of sorcerers, 
ghouls, and stryges took place in caverns and desert places, for 
dementia soon changes into frenzy, and from human sacrifices 
to cannibalism there is only one step. The mysteries of 
the Sabbath have been variously described, but they figure 
always in grimoires and in magical trials ; the revelations 
made on the subject may be classified under three heads 


1. those referring to a fantastic and imaginary Sabbath ; 2. 
those which betray the secrets of the occult assemblies of 
veritable adepts ; 3. revelations of foolish and criminal 
gatherings, having for their object the operations of black 
magic. For a large number of unhappy men and women, 
given over to these mad and abominable practices, the Sab- 
bath was but a prolonged nightmare, where dreams appeared 
realities, and were induced by means of potions, fumigations, 
and narcotic frictions. Baptista Porta, whom we have al- 
ready signalised as a mystifier, gives in his "Natural Magic," 
a pretended recipe for the sorcerer's unguent, by means 
of which they were transported to the Sabbath. It is 
a composition of child's fat, of aconite boiled with poplar 
leaves, and some other drugs, the whole mixed with soot, 
which could not contribute to the beauty of the naked sor- 
ceresses who repaired to the scene anointed with this 
pomade. There is another and more serious recipe given 
by Baptista Porta, which we transcribe in Latin to preserve 
its grimoire character. Recipe : suim, acorum vulgar e, pen- 
taphyllon, verspertillionis sanguinem solanum somniferum et 
oleum, the whole boiled and incorporated to the consistence 
of an unguent. We infer that compositions containing 
opiates, the pith of green hemp, datura-stramonium or 
laurel-almond, would enter quite as successfully into such 
preparations. The fat or blood of night-birds added to 
these narcotics, with black magical ceremonies, would im- 
press imagination and determine the direction of dreams. 
To Sabbaths dreamed in this manner we must refer the 
accounts of a goat issuing from pitchers and going back into 
them after the ceremony ; infernal powders obtained from 
the ordure of this goat, who is called Master Leonard; 
banquets where abortions are eaten without salt and boiled 
with serpents and toads ; dances, in which monstrous animals 
or men and women with impossible shapes, take part ; un- 
bridled debauches where incubi project cold sperm. Nightmare 
alone could produce or explain such scenes. The unfortunate 
cure, Gaufridy, and his abandoned penitent, Madeline de la 




Palud, went mad through kindred delusions, and were 
burned for persisting in affirming them. We must read 
the depositions of these diseased beings during their trial to 
understand the extent of the aberration possible to an 
afflicted imagination. But the Sabbath was not always a 
dream ; it did exist in reality ; even now there are secret 
nocturnal assemblies for the practice of the rites of the old 
world, some of which assemblies have a religious and social 
object, while that of others is concerned with orgies and 
conjurations. From this two-fold point of view we propose 
to consider and condemn the true Sabbath, of the magic of 
light in one case and the magic of darkness in the other. 

When Christianity proscribed the public exercise of the 
ancient worships, the partisans of the latter were compelled 
to meet in secret for the celebration of their mysteries. 
Initiates presided over these assemblies, and soon established 
among the varieties of the worships a kind of orthodoxy, 
more easily facilitated by the aid of magical truth, because 
proscription unites wills and gathers up the bonds of brother- 
hood between men. Thus, the mysteries of Isis, of Ceres 
Eleusinia, of Bacchus, combined with those of the good 
goddess and primeval Druidism. The meetings took place 
usually between the days of Mercury and Jupiter, or between 
those of Venus and Saturn ; the proceedings included the 
rites of initiation, exchange of mysterious signs, singing of 
symbolical hymns, the cementing of union at the banquet- 
ing board, the successive formation of the magical chain 
t table and in the dance ; and, finally, the meeting broke 
p after renewing pledges in the presence of the chiefs and 
receiving instructions from them. The candidate for the 
Sabbath was led, or rather carried, to the assembly, with his 
eyes covered by the magical mantle in which he was com- 
pletely enveloped, he was led between immense fires, while 
alarming noises were made about him. When his face was 
bared, he found himself surrounded by infernal monsters, 
and in the presence of a colossal and hideous goat which 
he was commanded to adore. All these ceremonies 


were tests of his force of character and confidence in his 
initiators. The final ordeal was most decisive of all because 
it was at first sight humiliating and ridiculous to the mind 
of the candidate ; he was commanded without circumspection 
to kiss respectfully the posterior of the goat ; if he refused, 
his head was again covered, and he was transported to a 
distance from the assembly with such extraordinary rapidity 
that he believed himself whirled through the air; if he 
assented, he was taken round the symbolical idol, and there 
found, not a repulsive and obscene object, but the young 
and gracious countenance of a priestess of Isis or Maia, who 
gave him a maternal salute, and he was then admitted 
to the banquet. As to the orgies which in many such 
assemblies followed the banquet, we must beware of 
believing that they were generally permitted at these secret 
agapae; at the same time it is known that a number of 
gnostic sects practised them in their conventicles during the 
early centuries of Christianity, That the flesh had its 
protestants in those ages of asceticism and compression of 
the senses was inevitable, and can occasion no surprise, but 
we must not accuse transcendent magic of the irregularities 
it has never authorised. Isis is chaste in her widowhood ; 
Diana Panthea is a virgin; Hermanubis, possessing both 
sexes, can satisfy neither ; the Hermetic hermaphrodite is 
pure ; Apollonius of Tyana never yielded to the seductions 
of pleasure; the Emperor Julian was a man of rigid 
continence ; Plotinus of Alexandria was ascetic in the 
manner of his life ; Paracelsus was such a stranger to 
foolish love that his sex was suspected; Raymund Lully 
was initiated in the final secrets of science only after a 
hopeless passion which made him chaste for ever. It is 
also a magical tradition that pantacles and talismans lose 
all their virtue when he who wears them enters a house of 
prostitution or commits an adultery. The Sabbath of orgies 
must not therefore be considered as that of the veritable 

With regard to the term Sabbath, some have traced it to 


the name of Sabasius, and other etymologies have been 
imagined. The most simple, in our opinion, connects it 
with the Jewish Sabbath, for it is certain that the Jews, the 
most faithful depositaries of the secrets of the Kabbalah, 
were almost invariably the great masters in magic during 
the middle ages. The Sabbath was therefore the Sunday of 
the Kabbalists, the day of their religious festivals, or rather 
the night of their regular assembly. This feast, surrounded 
with mysteries, had the vulgar timidity for its safeguard and 
escaped persecution by terror. As to the diabolical Sabbath 
of necromancers, it was a counterfeit of that of the magi, 
an assembly of malefactors who exploited idiots and fools. 
There horrible rites were practised and abominable potions 
compounded, there sorcerers and sorceresses laid their plans 
and instructed one another for the common support of their 
reputation in prophecy and divination ; at that period 
diviners were generally consulted and followed a lucrative 
profession while exercising a real power. Such institutions 
neither had nor could possess any regular rites ; everything 
depended on the caprice of the chiefs and the vertigo of the 
assembly. What was narrated by some who had been 
present at them served as a type for all nightmares of 
hallucination and from this chaos of impossible realities and 
demoniac dreams have issued the revolting and foolish 
histories of the Sabbath which figure in magical processes 
and in the books of such writers as Spranger, Delancere, 
Delrio, and Bodin. 

The rites of the Gnostic Sabbath were imported into 
Germany by an association which took the name of Mopses. 
It replaced the Kabbalistic goat by the Hermetic dog, and 
he candidate, male or female, for the order initiated 
romen, was brought in with eyes bandaged ; the same 
ifernal noise was made in their neighbourhood, which 
rrounded the name of Sabbath with so many inexplicable 
rumours ; they were asked whether they were afraid of the 
levil, and were abruptly required to choose between kissing 
le posterior of the grand master and that of a small silk- 


covered figure of a dog, which was substituted for the old 
grand idol of the goat of Mendes. The sign of recognition 
was a ridiculous grimace, which recalls the phantasmagoria 
of the ancient Sabbath and the masks of the assistants. 
For the rest, their doctrine is summed up in the cultus of 
love and license. The association came into existence when 
the Eoman Church was persecuting Freemasonry. The 
Mopses pretended to recruit only among Catholics, and for 
the oath at reception they substituted a solemn engagement 
upon honour to reveal no secrets of the order. It was 
more effectual than any oath, and left nothing for religion 
to object. 

The name of the Templar Baphomet, which should be 
spelt Kabbalistically backwards, is composed of three abbre- 
viations : TEM. OHP. AB., Templi omnium hominum pacis 
abbas, " the father of the temple of universal peace among 
men." According to some, the Bahomet was a monstrous 
head ; according to others, a demon in the form of a goat. 
A sculptured coffer was disinterred recently in the ruins of 
an old commandery of the temple, and antiquaries observed 
upon it a baphometic figure, corresponding by its attributes, 
to the goat of Mendes and the androgyne of Khunrath. It 
was a bearded figure with a female body, holding the sun in 
one hand and the moon in the other, attached to chains. 
Now, this virile head is a beautiful allegory which attributes 
to thought alone the initiating and creating principle. Here 
the head represents spirit and the body matter. The orbs 
enchained to the human form, and directed by that nature 
of which intelligence is the head, are also magnificently 
allegorical. The sign all the same was discovered to be- 
obscene and diabolical by the learned men who examined 
it. Can we be surprised after this at the spread of mediaeval 
superstition in our own day ! One thing only surprises me, 
that, believing in the devil and his agents, men do not 
rekindle the faggots. M. Veuillot is logical and demands 
it ; one should honour men who have the courage of their 


Pursuing our curious researches, we come now to the 
most horrible mysteries of the grimoire, those which are 
concerned with the evocations of devils and pacts with hell. 
After attributing a real existence to the absolute negation 
of goodness, after having enthroned the absurd and created 
a god of falsehood, it remained for human folly to invoke 
the impossible idol, and this maniacs have done. We were 
lately informed that the most reverend Father Ventura, 
formerly Superior of the Theatines, Bishops' Examiner, etc., 
after reading our Doctrine, declared that the kabbalah was, 
in his opinion, an invention of the devil, and that the star 
of Solomon was another diabolical device to persuade the 
world that Satan was the same as God. See what is taught 
seriously by the masters in Israel ! The ideal of nothing- 
ness and night inventing a sublime philosophy which is the 
universal basis of faith and the keystone of all temples ! 
The demon placing his signature by the side of God's ! My 
venerable masters in theology, you are greater sorcerers than 
you or others are aware, and He who said : " The devil is a 
liar like his father," would have had some observations to 
make on the decisions of your reverences. 

The evokers of the devil must before all things belong to 
a religion which admits a devil, creator and rival of God. 
To invoke a power, we must believe in it. Given this firm 
faith in the religion of the devil, we must proceed as follows 
to enter into correspondence with this pseudo-Deity: 


In the circle of its action, every word creates that which 
it affirms. 

He who affirms the devil, creates or makes the devil. 

Conditions of Siwcess in Infernal Evocations. 

1, Invincible obstinacy; 2, a conscience at once hardened 
to crime and most subject to remorse and fear ; 3, affected 


or natural ignorance ; 4, blind faith in all that is incredible ; 
5, a completely false idea of God. 

We must afterwards (a) Profane the ceremonies of the 
cultus in which we believe ; (6) offer a bloody sacrifice ; 
(c) procure the magic fork, which is a branch of a single 
beam of hazel or almond, cut at one blow with the 
new knife used for the sacrifice. It must terminate 
in a fork, which must be armoured with iron or 
steel made from the blade of the before-mentioned 
knife. A fast of fifteen days must be observed, tak- 
ing a single unsalted repast after sundown ; this repast 
should consist of black bread and blood seasoned with 
unsalted spices or black beans and milky and narcotic 
herbs. We must get drunk every five days, after sundown, 
on wine in which five heads of black poppies and five ounces 
of pounded hemp seed have been steeped for five hours, the 
infusion being strained through a cloth woven by a pro- 
stitute ; strictly speaking, the first cloth which comes to 
hand may be used, should it have been woven by a woman. 
The evocation should be performed on the night between 
Monday and Tuesday, or that between Friday and Saturday. 
A solitary and condemned spot must be chosen, such as a 
cemetery haunted by evil spirits, an avoided ruin in the 
country, the vaults of an abandoned convent, a place where 
some murder has been committed, a druidic altar or an old 
temple of idols. A black seamless and sleeveless robe must 
be provided ; a leaden cap emblazoned with the signs of the 
moon, Venus, and Saturn ; two candles of human fat set in 
black wooden candlesticks, carved in the shape of a crescent ; 
two crowns of vervain; a magical sword with a black 
handle; the magical fork; a copper vase containing the 
blood of the victim ; a censer holding the perfumes, namely, 
incense, camphor, aloes, ambergris, and storax, kneaded with 
the blood of a goat, a mole, and a bat ; four nails taken 
from the coffin of an executed criminal ; the head of 
a black cat which has been nourished on human flesh for 
five days ; a bat drowned in blood ; the horns of a goat 

of Black Evocations and Pacts. 



cum quo puella conciibuerit ; and the skull of a parricide. 
All these hideous and scarcely obtainable objects having 
been collected, they must be arranged as follows : A 
perfect circle is traced by the sword, with a break, or 
way of issuing, on one side; a triangle is drawn in the 
circle, and the pantacle thus formed is coloured with 
blood ; at one of the angles of the triangle a chafing-dish 
is placed, and this should have been included among the 
indispensable objects already enumerated; at the opposite 
base of the triangle three little circles are described for the 
operator and his two assistants ; behind that of the operator 
the sign of the labarum or monogram of Constantine is 
drawn, not with the blood of the victim, but with the 
operator's own blood. The operator and his assistants must 
have bare feet and covered heads. The skin of the immo- 
lated victim must be also brought to the place, and, being 
cut into strips, must be placed within the circle, forming a 
second and inner circle, fixed at four corners by the four 
nails from the coffin already mentioned. Hard by the nails, 
but outside the circle, must be placed the head of the cat, 
the human or rather inhuman skull, the horns of the goat, 
and the bat ; they must be sprinkled with a branch of birch 
dipped in the blood of the victim, and then a fire of cypress 
and alderwood must be lighted, the two magical candles 
being placed on the right and left of the operator, encircled 
with the wreaths of vervain. The formula of evocation can 
now be pronounced, as they are found in the magical elements 
of Peter of Apono, or in the grimoires, whether printed or 
manuscript. That of the Grand Grimoire, reproduced in 
the vulgar Eed Dragon, has been wilfully altered, and should 
be read as follows : " By Adonai Elo'im, Adonai Jehova, 
Adonai Sabaoth, Metraton On Agla Adonai Mathon, the 
pythonic word, the mystery of the salamander, the assembly 
of the sylphs, the grotto of the gnomes, the demons of 
the heaven of Gad, Almousin, Gioor, Jehosua, Evam, 
Zariatnatmik, Come, Come, Come ! " 

The grand appellation of Agrippa consists only in these 



TEMAUS. We make no pretence of understanding their 
meaning ; possibly they possess none, assuredly none which 
is reasonable, since they avail in evoking the devil, who is 
the sovereign unreason. Picus de Mirandola, no doubt from 
the same motive, affirms that in black magic the most 
barbarous and unintelligible words are the most efficacious 
and the best. The conjurations are repeated in a louder 
voice, accompanied by imprecations and menaces, until the 
spirit replies. He is commonly preceded by a violent wind 
which seems to make the whole country resound. Then 
domestic animals tremble and hide away, the assistants feel 
a breath upon their faces, and their hair, damp with cold 
sweat, rises upon their heads. The grand and supreme 
appellation, according to Peter of Apono, is as follows : 

" Hemen-Etan ! Hemen-Etan ! Hemen-Etan ! EL* ATI* 
Eye* Aaa* Eie* Exe* A EL EL EL A HY ! HAU ! HAU ! 
Saraye, aie Saraye, aie Saraye ! By Eloym, Archima, Rabur, 
BATHAS over ABRAC, flowing down, coming from above 
ABEOR UPON ABERER Chavajoth ! Chavajoth ! Chavajoth ! I 
command thee by the Key of SOLOMON and the great name 

The ordinary signs and signatures of demons are given 
below : 



But they are those of the inferior demons, and here follow 
the official signatures of the princes of hell, attested judicially 
judicially, M. le Comte de Mirville I and preserved in 
the archives of justice as convicting evidences for the trial of 
the unfortunate Urbain Grandier. 

These signatures appear under a pact of which Collin de 
Plancy gives a facsimile reproduction in the Atlas of his 
" Infernal Dictionary." It has this marginal note : " The 
draught is in hell, in the secretary of Lucifer," a valuable 
item of information about a locality but imperfectly known, 
and belonging to a period approximate to our own, though 
anterior to the trial of the young Labarre and Etalonde, who, 
as every one knows, were contemporaries of Voltaire. 

Evocations were frequently followed by pacts written on 
parchment of goat skin with an iron pen and blood drawn 
from the left arm. The document was in duplicate ; one 
copy was carried off by the fiend and the other swallowed 
by the wilful reprobate. The reciprocal engagements were 
that the demon should serve the sorcerer during a given 
period of years, and that the sorcerer should belong to the 


demon after a determinate time. The Church in her exor- 
cisms has consecrated the belief in all these things, and it 
may be said that black magic and its darksome prince are 
the true, living, and terrible creation of Roman Catholicism ; 
that they are even its special and characteristic work, for 
priests invent not God. So do true Catholics cleave from 
the bottom of their hearts to the consecration and even the 
regeneration of this great work, which is the philosophical 
stone of the official and positive cultus. In thieves' slang 
the devil is called the laker by malefactors ; all our desire, 
and we speak no longer from the standpoint of the magus, 
but as a devoted child of Christianity and of that Church to 
which we owe our earliest education and our first en- 
thusiasms all our desire, we say, is that the phantom of 
Satan may no longer be able to be termed the laker for the 
ministers of morality and the representatives of the highest 
virtue. Will they appreciate our intention and forgive the 
boldness of our aspirations in consideration of our devoted 
intentions and the sincerity of our faith ? 

The devil-making magic which dictated the Grimoire of 
Pope Honorius, the Enchiridion of Leo III., the exorcisms 
of the Ritual, the verdicts of inquisitors, the suits of Lau- 
bardement, the articles of the Veuillot brothers, the books of 
MM. de Falloux, de Montalembert, de Mirville, the magic of 
sorcerers and of pious persons who are not sorcerers, is 
something truly to be condemned in the one and infinitely 
deplored in the other. It is above all to combat these un- 
happy aberrations of the human mind by their exposure that 
we have published this book. May it further the holy cause ! 

But we have not yet exhibited these impious devices in 
all their turpitude, and in all their monstrous folly ; we 
must remove the blood-stained filth of perished super- 
stitions ; we must tax the annals of demonomania, so as to 
conceive of certain crimes which imagination alone could 
not invent. The Kabbalist Bodin, Israelite by conviction 
and Catholic by necessity, had no other intention in his 
" Demonomania of Sorcerers >f than to impeach Catholicism 


in its works, and to undermine it in the greatest of all its 
doctrinal abuses. The treatise of Bodin is profoundly 
machiavellic, and strikes at the heart of the institutions 
and persons it appears to defend. It would be difficult 
to imagine without reading his vast mass of sanguinary 
and hideous histories, acts of revolting superstition, sentences 
and executions of stupid ferocity. " Burn all ! " the in- 
quisitors seemed to cry. " God will distinguish His own ! " 
Poor fools, hysterical women, and idiots, were accordingly 
burned without mercy for the crime of magic, while, at the 
same time, great criminals escaped this unjust and san- 
guinary justice. Bodin gives us to understand this by 
recounting such anecdotes as that which he connects with 
the death of Charles IX. It is an almost unknown abomi- 
nation, and one which has not, so far as we know, tempted 
the skill of any romancer, even at the periods of the most 
feverish and deplorable literature. 

Attacked by a disease of which no physician could dis- 
cover the cause or explain the frightful symptoms, King 
Charles IX. was dying. The Queen-Mother, who ruled him 
entirely, and had everything to lose under another reign 
the Queen-Mother, who has been suspected as the author of 
the disease, because concealed devices and unknown interests 
have always been attributed to her who was capable of any- 
thing consulted her astrologers, and then had recourse to 
the foulest form of magic, the Oracle of the Bleeding Head, 
for the sufferer's condition grew worse and more desperate 
daily. The infernal operation was performed in the following 
way. A child was selected, of beautiful appearance and 
innocent manners ; he was prepared for his first communion 
by the almoner of the palace. When the day or rather 
night of the sacrifice arrived, a monk, an apostate Jacobin, 
given over to the occult works of black magic, celebrated 
the Mass of the Devil at midnight, in the sick-room, and in 
the presence only of Catherine de Medicis and her trusted 
confidants. It was offered before the image of the demon, 
having a crucifix upside down under its feet, and the 


sorcerer consecrated two hosts, one black and one white. 
The white was given to the child, who was brought in 
clothed as for baptism, and was murdered on the steps of 
the altar immediately after his communion. His head, cut 
by one blow from the body, was set palpitating upon the 
great black host which covered the bottom of the paten, and 
then transported to a table where mysterious lamps were 
burning. The exorcism began, an oracle was besought 
of the demon, and an answer by the mouth of the head 
to a secret question which the king dared not make aloud, 
and had confided to no one. A strange and feeble voice, 
which had nothing human about it, was presently heard 
in the poor little martyr's head, saying in Latin : Vim 
patior ; " I am forced." At this reply, which doubtless 
announced to the sick man that hell no longer protected 
him, a horrible trembling seized the monarch, his arms 
stiffened, and he cried in a hoarse voice : " Away with that 
head ! Away with that head ! " and so continued screaming 
till he gave up the ghost. His attendants, who were not in 
the confidence of the frightful mystery, believed that he was 
pursued by the phantom of Coligny, and that he saw the 
head of the illustrious admiral ; what tormented the dying 
man was not, however, a remorse, but a hopeless terror and 
an anticipated Hell. 

This darksome magical legend of Bodin recalls the 
abominable practices and deserved fate of Gilles de Laval, 
lord of Eetz, who passed from asceticism to black magic, 
and offered the most revolting sacrifices to conciliate the 
favour of Satan. This madman confessed at his trial 
that Satan had frequently appeared to him, but had always 
deceived him by promises of treasures which he had never 
given. It transpired from the judicial informations that 
several hundred unfortunate children had fallen victims to 
the cupidity and atrocious fancies of this monster. 




WHAT sorcerers and necromancers sought above all in their 
evocations of the impure spirit was that magnetic power 
which is the possession of the true adept, but was desired 
by them only that they might shamefully abuse it. The 
folly of sorcerers was an evil folly, and one of their chief 
ends was the power of bewitchments or harmful influences. 
We have set down in our Doctrine what we think upon the 
subject of bewitchment, and how it seems to us a dangerous 
and real power. The true magus bewitches without cere- 
monial, and by his mere reprobation, those whom he 
condemns and considers it necessary to punish ; his forgive- 
ness even bewitches those who do him wrong, and never do 
the enemies of initiates carry far the impunity of their 
injustice. We have ourselves witnessed numerous examples 
of this fatal law. The murderers of martyrs always perish 
miserably, and the adepts are martyrs of intelligence ; Pro- 
vidence seems to scorn those who despise them, and to slay 
those who would deprive them of life. The legend of the 
Wandering Jew is the popular poetry of this arcanum. A 
wise man was driven by a nation to his doom ; it bade him 
" Go on ! " when he wished to rest for a moment. What is 
the consequence ? A similar condemnation overtakes the 
nation itself; it is proscribed bodily; men have cried to it: 
" Get on ! Get on ! " for centuries, and it has found no pity 
and no repose. 

A man of learning had a wife whom he loved wildly and 
passionately in the exaltation of his tenderness ; he honoured 
her with blind confidence, and trusted her entirely. Vain 
of her beauty and understanding, this woman became jealous 
of her husband's superiority, and began to hate him. Some 
time after she deserted him, disgracing herself with an old, 
ugly, stupid, and immoral man. This was the beginning of 


her punishment, but it did not end there. The man of 
learning solemnly pronounced the following sentence upon 
her: "I take back your understanding and your beauty." 
A year after she was no longer recognised by those who 
had known her ; she had lost her plumpness, and reflected 
in her countenance the hideousness of her new affections. 
Three years later she was ugly; seven years later she was 
deranged. This happened in our own time, and we were 
acquainted with both persons. 

The magus condemns, after the manner of the skilful 
physician, and for this reason there is no appeal from his 
sentence when it has once been pronounced against a guilty 
person. There are no ceremonies and no invocations ; he 
simply abstains from eating at the same table, or if forced 
to do so, he neither accepts nor offers salt. But the be- 
witchments of sorcerers are of another kind, and may be 
compared to an actual poisoning of some current of astral 
light. They exalt their will by ceremonies till it becomes 
venomous at a distance ; but, as we have observed in our 
Doctrine, they more often expose themselves, to be the first 
that are killed by their infernal machinery. Let us here 
stigmatise some of their guilty proceedings. They procure 
the hair or garments of the person whom they seek to exe- 
crate ; they next select some animal, which seems to them 
symbolic of the person, and, by means of the hair or gar- 
ments, they place it in magnetic connection with him or 
her. They give it the same name, and then slay it with 
one blow of the magic knife. They cut open the breast, tear 
out the heart, wrap it, while still palpitating, in the mag- 
netised objects, and hourly, for the space of three days, 
they drive nails, red hot pins, or long thorns therein, pro- 
nouncing maledictions upon the name of the bewitched 
person. They are persuaded, and often rightly, that the 
victim of their infamous operations experiences as many 
tortures as if his own heart had been pierced at all points. 
He begins to waste away, and after a time dies of an 
unknown disease. 


Another bewitchment, made use of in country places, 
consists in consecration of nails to works of hatred by 
means of the stinking fumigations of Saturn and invoca- 
tions of the evil genii; then, in following the footsteps 
of the person whom it is sought to torment, and nailing 
crosswise every imprint of his feet which can be traced 
upon the earth or sand. Yet another and more abominable 
practice. A fat toad is selected; it is baptised; the name 
and surname of the person to be accursed is given it ; it is- 
made to swallow a consecrated host, over which the formulae 
of execration have been pronounced. The animal is then 
wrapped in the magnetised objects, tied with the hairs of 
the victim, upon which the operator has previously spat r 
and buried at the threshold of the bewitched person's door,, 
or at some point where he is obliged to pass daily. The 
elementary spirit of the toad will become a nightmare 
and vampire, haunting the dreams of the victim, unless, 
indeed, he should know how to send it back to the 

Let us pass now to bewitchments by waxen images. The 
sorcerers of the middle ages, eager to please by their sacrileges 
him whom they regarded as their master, mixed baptismal 
oil and the ashes of consecrated hosts with a modicum of 
wax. Apostate priests were never wanting to deliver them 
the treasures of the Church. With the accursed wax they 
formed an image as much as possible resembling the person* 
whom they desired to bewitch. They clothed this image 
with garments similar to his, they administered to it the 
sacraments which he received, then they called down upon 
its head all maledictions which could express the hatred of 
the sorcerer, inflicting daily imaginary tortures upon it, so 
as to reach and torment by sympathy the person represented 
by the image. This bewitchment is more infallible if the- 
hair, blood, and, above all, a tooth of the victim can be pro- 
cured. It was this which gave rise to the proverbial saying i 
You have a tooth against me. There is also bewitchment 
by the glance, called the jettatura, or evil eye, in Italy. 


During our civil wars, a shopkeeper had the misfortune to 
denounce one of his neighbours, who, after a period of de- 
tention, was set at liberty, but with his position lost. His 
sole vengeance was to pass twice daily the shop of his de- 
nouncer, whom he regarded fixedly, saluted, and went on. 
Some little time after, the shopkeeper, unable to bear the 
torment of this glance any longer, sold his goods at a loss, 
and changed his neighbourhood, leaving no address. In a 
word, he was ruined. 

A threat is a real bewitchment, because it acts power- 
fully on the imagination, above all, when the latter receives 
with facility the belief in an occult and unlimited power. 
The terrible menace of hell, that bewitchment of humanity 
during so many centuries, has created more nightmares, 
more nameless diseases, more furious madness, than all vices 
and all excesses combined. This is what the Hermetic 
artists of the middle ages represented by the incredible and 
unheard-of monsters which they carved at the doors of 
basilicas. But bewitchment by threat produces an effect 
altogether contrary to the intentions of the operator when 
it is evidently a vain threat, when it does outrage to the 
legitimate pride of the menaced person, and consequently 
provokes his resistance, or, finally, when it is ridiculous by 
its atrocity. The sectaries of hell have discredited heaven. 
Say to a reasonable man that equilibrium is the law of 
motion and life, and that liberty, which is moral equilibrium, 
rests upon an eternal and immutable distinction between 
true and false, between good and bad ; tell him that, en- 
dowed as he is with free will, he must place himself by his 
works in the empire of truth and goodness, or relapse 
eternally, like the rock of Sisyphus, into the chaos of false- 
hood and evil ; then he will understand the doctrine, and if 
you term truth and goodness heaven, falsehood and evil hell, 
he will believe in your heaven and hell, over which the 
divine ideal rests calm, perfect, and inaccessible to either 
wrath or offence, because he will understand that if in 
principle hell be eternal as liberty, it cannot in fact be more 


than a temporary agony for souls, because it is an expia- 
tion, and the idea of expiation necessarily supposes that of 
reparation and destruction of evil. This much said, not 
with dogmatic intention, which is outside our province, but 
to indicate the moral and reasonable remedy for the be- 
witchment of consciences by the terrors of the life beyond, 
let us speak of the means of escaping the baleful influences 
of human wrath. The first among all is to be reasonable 
and just, giving no opportunity or excuse to anger. A law- 
ful indignation is greatly to be feared ; make haste therefore 
to acknowledge and expiate your faults. Should anger 
persist after that, then it certainly proceeds from vice ; seek 
to know what vice, and unite yourself strongly to the 
magnetic currents of the opposite virtue. The bewitchment 
will then have no further power upon you. Wash carefully 
the clothes which you have finished with before giving them 
away ; otherwise, burn them ; never use a garment which 
has belonged to an unknown person without purifying it by 
water, sulphur, and such aromatics as camphor, incense, 
amber, &c. 

A great means of resisting bewitchment is not to fear it ; 
it acts after the manner of contagious maladies. In times 
of epidemic, the terror-struck are the first to be attacked. 
The secret of not fearing an evil is not to think about it, 
and my advice is completely disinterested since I give it in 
a book on magic of which I am the author, when I strongly 
urge upon persons who are nervous, feeble, credulous, 
hysterical, superstitious devotees, foolish, without energy 
and without will, never to open a book on magic, and to 
close this one if they have opened it, to turn a deaf ear to 
those who talk of the occult sciences, to deride them, never 
to believe in them, and to drink water, as said the great 
pantagruelist magician, the excellent cure* of Meudon. 

As for the wise and it is time that we turned to them 
after espousing the cause of the foolish they have scarcely 
any sorceries to fear save those of fortune, but seeing that 
they are priests and physicians, they may be called upon to 


cure the bewitched, and this should be their method of pro- 
cedure. They must persuade a bewitched person to do 
some act of goodness to his bewitcher, render him some 
service which he cannot refuse, and lead him directly or 
otherwise to the communion of salt. A person who believes 
himself bewitched by the execration and interment of the 
toad must carry about him a living toad in a horn box. For 
the bewitchment of the pierced heart, the afflicted individual 
must be made to eat a lamb's heart seasoned with sage and 
onion, and to carry a talisman of Venus or of the moon in 
a satchel filled with camphor and salt. For bewitchment 
by the waxen figure, a more perfect figure must be made, 
as much as possible in the likeness of the person; seven 
talismans must be hung round the neck ; it must be set in 
the middle of a great pantacle representing the pentagram, 
and must each day be rubbed slightly with a mixture of oil 
and balm, after reciting the Conjuration of the Four to turn 
aside the influence of elementary spirits. At the end of 
seven days the image must be burnt in consecrated fire, and 
one may rest assured that the figure fabricated by the be- 
witcher will at the same moment lose all its virtue. 

We have already mentioned the sympathetic medicine of 
Paracelsus, who medicated waxen limbs and operated upon 
the discharges of blood from wounds for the cure of the 
wounds themselves. This system permitted the employ- 
ment of more than usually violent remedies, and his chief 
specifics were sublimate and vitriol. We believe that 
homoeopathy is a reminiscence of the theories of Paracelsus 
and a return to his wise practices. But we shall follow up 
this subject in a special treatise exclusively consecrated to 
occult medicine. 

Contracts by parents forestalling the future of their 
children are bewitchments which cannot be too strongly 
condemned ; children dedicated in white, for example, 
scarcely ever prosper ; those who were formerly dedicated 
to celibacy fell commonly into debauch, or ended in despair 
and madness. Man is not permitted to do violence to 


destiny, still less to impose bonds upon the lawful use of 

As a supplement or appendix to this chapter, we will 
add a few words about mandragores and androids, which 
several writers on magic confound with the waxen images 
serving the purposes of bewitchment. The natural mandra- 
gore is a filamentous root which, more or less, presents as a 
whole either the figure of a man, or that of the virile 
members. It is slightly narcotic, and an aphrodisiacal 
virtue was ascribed to it by the ancients, who represented 
it as being sought by Thessalian sorcerers for the composi- 
tion of philtres. Is this root the umbilical vestige of our 
terrestrial origin ? We dare not seriously affirm it, but all 
the same it is certain that man came out of the slime of 
the earth, and his first appearance must have been in the 
form of a rough sketch. The analogies of nature make this 
notion necessarily admissible, at least as a possibility. The 
first men were, in this case, a family of gigantic, sensitive 
mandragores, animated by the sun, who rooted themselves 
up from the earth ; this assumption not only does not ex- 
clude, but, on the contrary, positively supposes, creative will 
and the providential co-operation of a first cause, which we 
have REASON to call GOD. 

Some alchemists, impressed by this idea, speculated on 
the culture of the mandragore, and experimented in the 
artificial reproduction of a soil sufficiently fruitful and a sun 
sufficiently active to humanise the said root, and thus create 
men without the concurrence of the female. Others, who 
regarded humanity as the synthesis of animals, despaired about 
vitalising the mandragore, but they crossed monstrous pairs 
and projected human seed into animal earth, only for the 
production of shameful crimes and barren deformities. The 
third method of making the android was by galvanic 
machinery. One of these almost intelligent automata was 
attributed to Albertus Magnus, and it is said that St Thomas 
destroyed it with one blow from a stick because he was 
perplexed by its answers. This story is an allegory ; the 


android was primitive scholasticism, which was broken by 
the Summa of St Thomas, the daring innovator who first 
substituted the absolute law of reason for arbitrary divinity, 
by formulating that axiom which we cannot repeat too 
often, since it comes from such a master : " A thing is not 
just because God wills it, but God wills it because it is 

The real and serious android of the ancients was a secret 
which they kept hidden from all eyes, and Mesmer was the 
first who dared to divulge it ; it was the extension of the 
will of the magus into another body, organised and served 
by an elementary spirit ; in more modern and intelligible 
terms, it was a magnetic subject. 



WE have finished with infernus, and we breathe the fresh 
air freely as we return to daylight after traversing the crypts 
of black magic. Get thee behind us, Satan ! We renounce 
thee, with all thy pomps and works, and still more with all 
thy deformities, thy meanness, thy nothingness, thy decep- 
tion ! The Great Initiator beheld thee fall from heaven 
like a thunderbolt. The Christian legend changes thee, 
making thee set thy dragon's head mildly beneath the foot 
of the mother of God. Thou art for us the image of un- 
intelligence and mystery; thou art unreason and blind 
fanaticism ; thou art the inquisition and its hell ; thou art 
the god of Torquemada and Alexander VI. ; thou hast 
become the sport of children, and thy final place is at the 
side of Polichinello ; henceforth thou art only a grotesque 
^character in our foreign theatres, and a means of instruction 
in a few so-called religious markets. 


After the sixteenth key of the Tarot, which represents 
the downfall of Satan's temple, we find on the seventeenth 
leaf a magnificent and gracious emblem. A naked woman, 
a young and immortal maid, pours out upon the earth the 
juice of universal life from two ewers, one of gold and one 
of silver ; hard by there is a flowering shrub, on which rests 
the butterfly of Psyche ; above her shines an eight-pointed 
star with seven other stars around it. " I believe in 
eternal life ! " Such is the final article of the Christian 
symbol, and this alone is a profession of faith. 

The ancients, when they compared the calm and peaceful 
immensity of heaven, thronged with innumerable lights, to 
the tumults and darkness of this world, believed themselves 
to have discovered in that beautiful book, written in letters 
of gold, the final utterance of the enigma of destinies ; in 
imagination they drew lines of correspondence between these 
shining points of the divine writing, and it is said that the 
first constellations marked out by the shepherds of Chaldea 
were also the first letters of the kabbalistic alphabet. These 
characters, expressed first of all by means of lines, then 
enclosed in hieroglyphic figures, would, according to M. 
Moreau de Dammartin, author of a very curious treatise on 
alphabetic characters, have determined the ancient magi in 
the choice of the Tarot figures, which are taken by this man 
of learning, as by ourselves, for an essentially hieratic and 
primitive book. Thus, in his opinion, the Chinese tseu, the 
Hebrew aleph, and the Greek alpha, expressed hieroglyphi- 
cally by the figure of the juggler, would be borrowed from 
the constellation of the crane, in the vicinity of the celestial 
fish, a sign of the eastern hemisphere. The Chinese tcheou, 
the Hebrew betk, and the Latin B, corresponding to Pope 
Joan or Juno, were formed after the head of the Earn ; the 
Chinese yn t the Hebrew ghimel, and the Latin G, represented 
by the Empress, would be derived from the constellation of 
the Great Bear, &c. The kabbalist Gaffarel, whom we have 
cited more than once, erected a planisphere, in which all 
the constellations form Hebrew letters ; but we confess that 


the configurations are frequently arbitrary in the highest 
degree, and upon the indication of a single star, for example, 
we can see no reason why a 1 should be traced rather than 
a 1 or a T ; four stars will also give indifferently a n, n, or 
n> as well as an X. We are therefore deterred from repro- 
ducing a copy of Gaffarel's planisphere, examples of which 
are, moreover, not exceedingly rare. It was included in the 
work of Montfau^on on the religions and superstitions of 
the world, and also in the treatise upon magic published by 
the mystic Eckartshausen. Scholars, moreover, are unagreed 
upon the configuration of the letters of the primitive alpha- 
bet. The Italian Tarot, of which the lost Gothic originals 
are much to be regretted, connects by the disposition of its 
figures with the Hebrew alphabet in use after the captivity, 
and known as the Assyrian alphabet ; but there are frag- 
ments of anterior Tarots where the disposition is different. 
There should be no conjecture in matters of research, and 
hence we suspend our judgment in the expectation of fresh 
and more conclusive discoveries. As to the alphabet of the 
stars, we believe it to be intuitive, like the configuration of 
clouds, which seem to assume any form that imagination 
lends them. Star-groups are like points in geomancy or 
the pasteboards of cartomancy. They are a pretext for self- 
magnetising, an instrument to fix and determine native in- 
tuition. Thus, a kabbalist, familiar with mystic hieroglyphics, 
will perceive signs in the stars which will not be discerned 
by a simple shepherd, but the shepherd, on his part, will 
observe combinations that will escape the kabbalist. Country 
people substitute a rake for the belt and sword of Orion, while 
kabbalist recognises in the same sign as a whole all the 
lysteries of Ezekiel, the ten sephiroth arranged in a triadic 
lanner, a central triangle formed of four stars, then a line 
three stars making the jod, and the two figures taken 
jether expressing the mysteries of Bereschith ; finally, four 
constituting the wheels of Mercavah, and completing 
le divine chariot. Looked at after another manner, and 
mging other ideal lines, he will notice a well-formed 


ghimd placed above a jod, in a large daleth, a symbol typi- 
fying the strife between good and evil, with the final 
triumph of good. As a fact, the ghimel superposed on the jod 
is the triad produced by unity, the manifestation of the divine 
Word, whilst the reversed daleth is the triad composed of the 
evil duad multiplied by itself. 


Thus regarded, the figure of Orion would be identical with 
that of the angel Michael doing battle with the dragon, and 
the appearance of this sign, so understood, would be, for the 
kabbalist, a portent of victory and happiness. 

A long contemplation of the sky exalts the imagination, 
and then the stars respond to our thoughts. The lines 
drawn mentally from one to another by the primitive 
observers must have given man his first notions of geometry. 
Accordingly, as our soul is troubled or at rest, the stars 
seem burning with menace or sparkling with hope. The 


sky is thus the mirror of the human soul, and when we think 
that we are reading in the stars it is in ourselves we read. 

Gaffarel, applying the prophecies of celestial writing to 
the destinies of empires, says that not in vain did the 
ancients place all signs of evil augury in the northern region 
of the sky ; calamities have been in all ages regarded as 
coming from the north to spread themselves over the earth 
by the invasion of the south. " For this reason," he tells 
us, " the ancients represented in the northern parts of the 
heaven a serpent or dragon near two bears, since these 
animals are the true hieroglyphs of tyranny, pillage, and 
all oppression. As a fact, glance at history, and you will 
see that all great devastations proceed from the north. The 
Assyrians or Chaldeans, incited by Nabuchodonosor or 
Salmanasor, exhibited this truth in abundance by the de- 
struction of the most splendid and most holy temple and 
city in the universe, and by the complete overthrow of a 
people whom God himself had taken under his special pro- 
tection, of whom he specially termed himself father. And 
that other Jerusalem, Eome the blessed, has not it, too, ex- 
perienced frequently the violence of this evil northern race, 
when it beheld its altars demolished and the towers of its 
proud edifices brought level with the foundations, through 
the cruelty of Alaric, Genseric, Attila, and the other princes 
of the Goths, Huns, Vandals, and Alain. . . . Very pro- 
perly, therefore, in the secrets of this celestial writing, do 
we read calamities and misfortunes on the northern side, 
since a septentrione pandetur omne malum. Now, the word 

in, which we translate by pandetur, is also equivalent of 
e depingetur or scribetur, and the prophecy signifies equally: 
All the misfortunes of the world are written in the northern 

We have transcribed this passage at length, because it is 

not without application in our day, when the north once 

more seems to threaten Europe ; * but it is also the destiny 

of hoar-frost to be melted by the sun, and the darkness 

* This passage was written before the Crimean War. 


disappears of itself when the light manifests. Such is our 
final word of prophecy, and the secret of the future. 
Gaffarel adds some prognostics drawn from the stars, as, for 
example, the progressive weakening of the Ottoman empire ; 
but, as already said, his constellated letters are exceedingly 
arbitrary. He states, for the rest, that he derived his pre- 
dictions from a Hebrew kabbalist, Rabbi Chomer, but does 
not himself pretend to understand him especially well. 

Here follows the table of magical characters traced after 
the zodiacal constellations by the ancient astrologers ; each of 
them represents the name of a genius, be he good or evil. 
It will be known that the signs of the Zodiac correspond to 
various celestial influences, and consequently signify an 
annual alternative of good or evil. 

The names of the genii designated by the above characters 
are : For the Earn, SATAARAN and Sarahiel ; for the Bull, 
BAGDAL and Araziel-, for the Twins, SAGRAS and Sarawl\ 


for the Crab, RAHDAR and Phakiel ; for the Lion, SAGHAM 
and Seratiel ; for the Virgin, IADARA and Schaltiel ; for the 
Balance, GRASGARBEN and Hadakiel ; for the Scorpion, 
RIEHOL and Saissaiel ; for the Archer, VHNORI and Saritaiel ; 
for the Goat, SAGDALON and Semdkiel; for the Water- 
Bearer, ARCHER and Ssakmakiel ; for the Fishes, RASAMASA 
and Vacdbid. 

The wise man, who would read the sky, must observe also 
the days of the moon, the influence of which is very great 
in astrology. The moon successively attracts and repels the 
magnetic fluid of the earth, and thus produces the ebb and 
flow of the sea ; we must, therefore, be well acquainted with 
its phases and be able to distinguish its days and hours. 
The new moon is propitious to the beginning of all magical 
works ; from first quarter to full moon its influence is 
warm ; from full moon to third quarter it is dry ; and from 
third quarter to last it is cold. Here follow the special 
characters of all the days of the moon, distinguished by the 
twenty-two Tarot keys and by the signs of the seven 

1. The Juggler, or Magus. 

The first day of the moon is that of the creation of the 
moon itself. This day is consecrated to mental enterprises, 
and should be favourable for opportune innovations. 

2. Pope Joan, or Occult Science. 

The second day, the genius of which is Enediel, was the 
th of creation, for the moon was made on the fourth day. 
birds and fishes, created on this day, are the living 
deroglyphs of magical analogies and of the universal doctrine 
)f Hermes. The water and air, which were thereby filled 
ith the forms of the Word, are the elementary figures of 
Mercury of the Sages, that is, of intelligence and speech, 
lis day is propitious to revelations, initiations, and great 
)veries of science. 


3. The Celestial Mother, or Empress. 

The third day was that of man's creation. So is the 
moon called the MOTHER in Kabbalah when it is represented 
in association with the number 3. This day is favourable 
to generation, and generally to all productions, whether of 
body or mind. 

4. The Emperor, or Ruler. 

The fourth day is baleful ; it was that of the birth 
of Cain ; but it is favourable to unjust and tyrannical 

5. The Pope, or Hierophant. 

The fifth day is fortunate; it was that of the birth 
of Abel. 

6. The Lover, or Liberty. 

The sixth is a day of pride ; it was that of the birth of 
Lamech, who said unto his wives : " I have slain a man to 
my wounding, and a young man to my hurt. If Cain shall 
be avenged sevenfold, truly Lamech seventy and sevenfold." 
This day is propitious for conspiracies and rebellions. 

7. The Chariot. 

On the seventh day, birth of Hebron, who gave his name 
to the first of the seven sacred cities of Israel. A day of 
religion, prayers, and success. 

8. Justice. 
Murder of Abel. Day of expiation. 

9. The Old Man, or Hermit. 
Birth of Methuselah. Day of blessing for children. 

10. EzekieVs Wheel of Fortune. 
Birth of Nabuchodonosor. Eeign of the Beast. Fatal day. 


11. Strength. 

Birth of Noah. Visions on this day are deceitful, but it 
is one of health and long life for children born on it. 

12. The Victim, or Hanged Man. 

Birth of Samuel. Prophetic and kabbalistic day, favourable 
to the fulfilment of the great work. 

13. Death. 

Birthday of Canaan, the accursed son of Cham. Baleful 
day and fatal number. 

14. The Angel of Temperance. 

Blessing of Noah on the fourteenth day of the moon. 
This day is governed by the angel Cassiel of the hierarchy 
of Uriel. 

15. Typhon, or the Devil. 

Birth of Ishmael. Day of reprobation and exile. 

16. The Masted Tower. 

Birthday of Jacob and Esau ; the day also of Jacob's 
predestination, to Esau's ruin. 

17. The Glittering Star. 

Fire from heaven burns Sodom and Gomorrah. Day of 
salvation for the good, and ruin for the wicked ; on a 
Saturday dangerous. It is under the dominion of the 


18. The Moon. 

Birth of Isaac. Wife's triumph. Day of conjugal 
ion and good hope. 

19. The Sun. 

Birth of Pharaoh. A beneficent or fatal day for the 
jat of earth, according to the different merits of the 



20. The Judgment. 

Birth of Jonas, the instrument of God's judgment. Pro- 
pitious for divine revelations. 

21. The World. 

Birth of Saul, material royalty. Danger to mind and 

22. Influence of Saturn. 
Birth of Job. Day of trial and suffering. 

23. Influence of Venus. 

Birth of Benjamin. Day of preference and tenderness. 

24. Influence of Jupiter. 
Birth of Japhet. 

25. Influence of Mercury. 
Tenth plague of Egypt. 

26. Influence of Mars. 
Deliverance of the Israelites, and passage of the Eed Sea. 

2 7. Influence of Diana, or Hecate. 
Splendid victory achieved by Judas Maccabeus. 

28. Influence of the Sun. 

Samson carries off the gates of Gaza. Day of strength 
and deliverance. 

29. The Fool of the Tarot. 
Day of failure and miscarriage in all things. 

We see from this rabbinical table, which John Belot and 
others borrowed from the Hebrew kabbalists, that these ancient 
masters concluded a posteriori from facts to presumable in- 


fluences, which is completely within the logic of the occult 
sciences. We see also what diverse significations are included 
in the twenty-two keys which form the universal alphabet 
of the Tarot, together with the truth of our assertions, when 
we say that all secrets of the Kabbalah and magic, all 
mysteries of the elder world, all science of the patriarchs, 
all historical traditions of primeval times, are enclosed in 
this hieroglyphic book of Thoth, Enoch, or Cadmus. 

An exceedingly simple method of finding celestial horo- 
scopes by onomancy is that which we are about to describe ; 
it harmonises Gaftarel with our own views, and its results 
are most astounding in their exactitude and depth. Take 
a black card ; cut therein the name of the person for whom 
you wish to make the consultation ; place this card at the 
end of a tube which must diminish towards the eye of the 
observer ; then look through it alternately towards the four 
cardinal points, beginning at the east and finishing at the 
north. Take note of all the stars which you see through 
the letters ; convert these letters into numbers, and, with 
the sum of the addition written down in the same manner, 
renew the operation ; then compute the number of stars 
you have ; next, adding this number to that of the name, 
again cast up and write the sum of the two numbers in 
Hebrew characters. Again renew the operation; inscribe 
separately the stars which you have noticed ; then find the 
names of all the stars in the planisphere ; classify them 
according to their size and brightness, choosing the most 
brilliant of all as the pole-star of your astrological operation ; 
then find, in the Egyptian planisphere, the names and 
figures of the genii to which these stars belong. A good 
example of the planisphere will be found in the atlas to the 
great work of Dupuis. You will then know the fortunate and 
unfortunate signs which enter into the name of the person, 
and what is their influence ; whether in childhood, which 
is the name traced at the east ; in youth, which is the name 
traced at the south ; in mature age, which is the name at 
the west ; in decline, which is the name at the north ; or, 


finally, during the whole life, obtained from the stars which 
enter into the entire number formed by the addition of the 
letters and stars. This astrological operation is simple, easy, 
and requires few calculations ; it connects with the highest 
antiquity, and belongs evidently to primitive patriarchal 
magic, as will be seen by studying the works of Gaffarel 
and his master Eabbi Chomer. Onomantic astrology was 
practised by the old Hebrew kabbalists, as is proved from 
their observations preserved by Eabbi Chomer, Kabbi Kapol, 
Rabbi Abjudan, and other masters in Kabbalah. The 
menaces of the prophets uttered against various nations 
were based upon the characters of the stars found vertically 
over them in the permanent correspondence of the celestial 
and terrestrial spheres. Thus, by writing in the sky of 
Greece the Hebrew name of that country |V or jy, and 
translating the numbers, they obtained the word 2"in, which 
signifies destroyed, desolated. 


Destroyed) Desolated. 
Sum 12. 

J \ 



Hence they inferred that after a cycle of twelve periods 
Greece would be destroyed and desolated. A short time 
before the sack of Jerusalem and its temple by Nabuzardan,, 
the kabbalists remarked eleven stars disposed in the 
following manner vertically above the temple : 


All these entered into the word wan, written from south to 
west, the term signifying reprobation and abandonment 
without mercy. The sum of the number of the letters is 
423, exactly the period of the duration of the temple. 
Destruction threatened the empires of Persia and Assyria, in 
the shape of four vertical stars which entered into the three 
letters an, fioev, and the fatal period indicated was 208 
years. So, also, four stars announced to the kabbalistic 
rabbins of another period the fall and division of the empire 
of Alexander ; they entered into the word ViB, Parad, to 
divide, 284, the number of this word, indicating the entire 
duration of this empire, both as to root and branches. 
According to Eabbi Chomer, the destinies of the Ottoman 
power at Constantinople would be fixed aiid announced 
beforehand by four stars, entering into the word HN2, Caah, 
signifying to be feeble, weak, and drawing to its end. The 
stars being more brilliant in the letter N, indicated a capital, 
and gave it the numerical value of a thousand. The three 
letters combined make 102 5, which must be computed from 
the taking of Constantinople by Mahomet II., a calculation 
which still holds out several centuries of existence to the 
enfeebled empire of the sultans, at present sustained by all 
Europe combined. The MANE THECEL PHARES which 
Balthazar, in his intoxication, saw written on the wall of 
his palace by the glare of the torches, was an onomantic in- 
tuition similar to that of the rabbins. Initiated, no doubt, by 
his Hebrew diviners in the reading of the stars, Balthazar 
operated mechanically and instinctively upon the lamps of 
his nocturnal feast, as he would upon the stars of heaven. 
The three words which he had formed in his imagination 
soon became indelible to his eyes, and paled all the lights of 
his banquet. It was easy to predict an end like that of 
Sardanapalus to a king who abandoned himself to orgies in 
a besieged town. 


In conclusion, we have said, and we repeat, that magnetic 
intuitions alone give value and reality to all kabbalistic and 
astrological calculations, puerile possibly, and completely 
arbitrary, when made without inspiration, by cold curiosity, 
and in the absence of a powerful will. 



LET us now adventure in Thessaly, the country of enchant- 
ments. Here was Apuleius deluded like the companions of 
Ulysses, and underwent a shameful metamorphosis. Here 
all is magical, the birds that fly, the insects humming in 
the grass, even the trees and flowers ; here in the moon- 
light are brewed those poisons which compel love; here 
spells are devised by the stryges to render them young and 
lovely like the Charites. all ye youths, beware ! 

The art of poisoning the reason, or of philtres, seems, as 
a fact, if traditions may be trusted, to have developed its 
venomous efflorescence more abundantly in Thessaly than 
elsewhere ; there, also, magnetism played its most important 
part, for exciting or narcotic plants, bewitching and harmful 
animal substances, derived all their power from enchant- 
ments that is to say, sacrifices accomplished and words 
pronounced by sorcerers when* preparing philtres and 
beverages. Stimulating substances, and those in which 
phosphorus predominates, are naturally aphrodisiacal. 
Anything which acts strongly on the nervous system 
may determine passional exaltation, and when a skilful and 
persevering will knows how to direct and influence these 
natural tendencies, it can make use of the passions of others 
to the profit of its own, and will soon reduce the most 
independent personalities into instruments of its pleasures. 


From such influence it behoves us to seek protection, and to 
give arms to the weak is our purpose in writing this 
chapter. These, in the first place, are the devices of the 
enemy. The man who seeks to compel love we attribute 
such unlawful manoauvres to men only, assuming that 
women can never have need of them must in the first 
place make himself observed by the person whom he desires, 
and must contrive to impress her imagination. He must 
inspire her with admiration, astonishment, terror, even with 
horror, failing all other resources ; but at any cost he must 
set himself apart in her eyes from the rank of ordinary 
men, and, with or against her will, must make himself a 
place in her memory, her apprehensions, her dreams. The 
type of Lovelace is certainly not the admitted ideal of the 
type of Clarissa, but she thinks of him incessantly to 
condemn him, to execrate him, to compassionate his victims, 
to desire his conversion and repentance ; next she seeks his 
regeneration by devotion and forgiveness ; later on secret 
vanity whispers to her how grand it would be to fix the 
affections of a Lovelace, to love him, and yet to withstand 
him. Behold, then, Clarissa surprised into loving Lovelace ! 
She chides herself, blushes, renounces a thousand times, 
and loves him a thousand more ; then, at the supreme 
moment, she forgets to resist him. Had angels been women, 
as represented by modern mysticism, Jehovah, indeed, 
would have acted as a wise and prudent father by placing 
Satan at the gate of heaven. It is a serious imposition on 
the self-love of some amiable women to find that man 
fundamentally good and honourable who enamoured them 
when they thought him a scapegrace. The angel leaves 
him disdainfully, saying : " You are not the devil ! " Play 
the devil as well as you can, if you wish to allure an angel. 
No licence is possible to a virtuous man. " For what does 
he take us ? " say the women. " Does he think us less 
strict than he is ? " But everything is forgiven in a rascal. 
" What else could you expect ? " The part of a man with 
high principles and of rigid character can never be a power 


save with women whom no one wishes to fascinate ; the 
rest, without exception, adore the reprobates. It is quite 
the opposite with men, and this contrast has made modesty 
woman's dower, the first and most natural of her coquetries. 
One of the distinguished physicians and most amiable men 
of learning in London told me last year that one of his 
clients, when leaving the house of a distinguished lady, 
observed to him : " I have just had a strange compliment 

from the Marchioness of . Looking me straight in 

the face, she said : * Sir, you will not make me flinch before 
your terrible glance ; you have the eyes of Satan.' " " Well," 
answered the doctor, smiling, " you, of course, put your arms 
round her neck and embraced her ? " " Not at all ; I was 
overwhelmed by her sudden onslaught." " Beware how you 
call on her again, then, my friend, you will have fallen 
deeply in her estimation!" 

The office of executioner is commonly said to go down 
from father to son. Do executioners really have children ? 
Undoubtedly, as they never fail to get wives. Marat had a 
mistress who loved him tenderly, he, the loathsome leper ; 
but still it was that terrible Marat, who caused the world 
to tremble. Love, above all in a woman, may be termed a 
veritable hallucination; for want of a prudent motive, it 
will frequently select an absurd one. Deceive Joconde for 
a baboon, what horror ! Ah ! but supposing it is a horror, 
why not perpetrate it ? It must be pleasant to be occa- 
sionally guilty of a small abomination ! 

Given this transcendental knowledge of the woman, 
another device can be adopted to attract her notice not 
to concern oneself with her, or to do so in a way which is 
humiliating to her self-love, treating her as a child and 
deriding all notion of paying court to her. The parts are 
then reversed ; she will move heaven and earth to tempt 
you ; she will initiate you into secrets which women keep 
back; she will vest and unvest before you, making such 
observations as : " Between women among old friends I 
have no fear about you you are not a man for me," &c. 


Then she will watch your expression ; if she find it calm and 
indifferent, she will be indignant ; she will approach you 
under some pretext, brush you with her tresses, permit her 
bodice to slip open. Women, in such cases, occasionally 
will risk a violence, not out of desire, but from curiosity, 
from impatience, and from provocation. A magician of any 
spirit will need no other philtres than these ; he will also 
use flattering words, magnetic breathings, slight but volup- 
tuous contacts, by a kind of hypocrisy, and as if uncon- 
scious. Those who resort to potions are old, idiotic, ugly, 
impotent. Where, indeed, is the use of the philtre ? Any 
one who is truly a man has always at his disposal the means 
of making himself loved, providing he does not seek to 
usurp a place which is occupied. It would be a sovereign 
blunder to attempt the conquest of a young and affectionate 
bride during the first felicities of the honeymoon, or of a 
fortified Clarissa already made miserable by a Lovelace, or 
bitterly lamenting her love. 

We shall not discuss here the impurities of black magic 
on the subject of philtres ; we have done with the coctions 
of Canidia. The epodes of Horace tell us after what 
manner this abominable Roman sorceress compounded her 
poisons, while for the sacrifices and enchantments of love, 
we may refer to the Eclogues of Virgil and Theocritus, 
where the ceremonials for this species of magical work are 
minutely described. Nor shall we need to reproduce the 
recipes of the Grimoires or of the Little Albert, which any 
one can consult for themselves. All these various practices 
connect with magnetism or poisonous magic, and are either 
foolish or criminal. Potions which enfeeble mind and 
disturb reason assure the empire already conquered by an 
evil will, and it was thus that the empress Casonia is said 
to have fixed the savage love of Caligula. Prussic acid is 
the most terrible agent in these envenomings of thought, 
and hence we should all beware of extractions with an 
almond flavour, and never tolerate in bedchambers the 
presence of laurel-almond, datura stramonium, almond 


soaps or washes, and generally all perfumes in which this 
odour predominates, above all, when its action on the brain 
is seconded by that of amber. 

To weaken the activity of intelligence is to strengthen 
proportionally the forces of unreasoning passion. Love of 
that kind which the malefactors we are concerned with 
would inspire is a veritable stupefaction and the most 
shameful of moral bondages. The more we enervate a slave,, 
the more incapable we make him of freedom, and here lies 
the true secret of the sorceress in Apuleius and the potions 
of Circe. The use of tobacco, by smoking or otherwise, is 
a dangerous auxiliary of stupefying philtres and brain 
poisons. Nicotine, as we know, is not less deadly than 
prussic acid, and is present in tobacco in larger quantities 
than is this acid in almonds. The absorption of one will 
by another frequently changes a whole series of destinies, 
and not for ourselves only should we watch our relations, 
learning to distinguish pure from impure atmospheres, for 
the true philtres, and those most dangerous, are invisible ; 
these are the currents of vital radiating light, which, min- 
gling and interchanging, produce attractions and sympathies, 
as magnetic experiments leave no room to doubt. The 
history of the Church tells us that an arch-heretic named 
Marcos infatuated all women by breathing on them, but his 
power was destroyed by a valiant Christian female, who fore- 
stalled him in breathing, and said to him : " May God judge 
thee ! " The cure Gaufridy, who was burnt as a sorcerer, 
pretended to enamour all women who came in contact with 
his breath. The notorious Father Girard, a Jesuit, was 
accused by his penitent, Mile. Cardier, of completely destroy- 
ing her self-control by breathing on her. The excuse was 
most necessary to minimise the horrible and ridiculous 
nature of her accusations against this priest, whose guilt, 
moreover, has never been well established, though, con- 
sciously or unconsciously, he had certainly inspired an 
exceedingly shameful passion in the miserable girl. 

" Mile. Kanfaing, having become a widow in 16 ,'* 


says Dom Calmet in his " Treatise on Apparitions," " was 
sought in marriage by a physician named Poirot. Failing 
to obtain a hearing, he thereupon gave her potions to induce 
love, and these caused extraordinary derangements in the 
health of the lady, increasing to such a degree that she was 
believed to be possessed, and physicians, baffled by her case, 
recommended her for the exorcisms of the Church. There- 
upon, by command of M. de Porcelets, Bishop of Toul, the 
following were named as her exorcists : M. Viardin, doctor 
in theology, the state councillor of the Duke of Lorraine, a 
Jesuit, and a capuchin, but in the long course of their cere- 
monies, almost all the clergy of Nancy, the aforesaid lord 
bishop, the bishop of Tripoli, suffragan of Strasbourg, M. 
de Nancy, formerly ambassador of the most Christian King 
at Constantinople and then priest of the Oratory, Charles 
of Lorraine, Bishop of Verdun, two Sorbonne doctors specially 

leputed to assist, frequently exorcised her in Hebrew, in 

rreek, and in Latin, and she invariably replied to them 
jrtinently, though she herself could scarcely read even 
itin. Mention is made of the certificate given by M. 

ficholas de Harlay, learned in the Hebrew tongue, who 
jognised that Mile. Eanfaing was really possessed, that 
le had answered the mere motion of his lips without any 

ittered words, and had given numerous other proofs. The 
sieur Gamier, doctor of the Sorbonne, having also com- 
manded her several times in the Hebrew language, she 
replied lucidly, but in French, saying that the pact bound 
her to speak in ordinary language. The demon added : " Is 
it not sufficient for me to shew that I understand what you 
say ? >f The same doctor, addressing him in Greek, inad- 
vertently used one case for another, whereupon the possessed 
woman, or rather the devil, said : " You have blundered." 
The doctor replied in Greek, " Point out my error." The 
devil answered, " Be satisfied that I mention the mistake ; I 
shall tell you no more." The doctor bade him be silent in 
Greek, and he retorted, " You bid me be silent, and I will 
not be silent." 


This remarkable example of hysterical affection carried 
into the region of ecstasy and demonomania, as the con- 
sequence of a potion administered by a man who believed 
that he was a sorcerer, proves, better than anything we could 
say, the omnipotence of will and imagination reacting one 
upon another, and the strange lucidity of ecstatics or som- 
nambulists, who comprehend speech by reading it in thought, 
though they have no knowledge of the words. I make no 
question as to the sincerity of the witnesses cited by Dom 
Calmet ; I am merely astonished that men so serious passed 
by the difficulty which the pretended demon experienced 
over answering in a tongue foreign to the sufferer. Had 
their interlocutor been what they understood by a demon, 
he would have spoken as well as understood Greek ; the 
one would have been as easy as the other to a spirit so 
learned and satirical. Dom Calmet does not stop here with 
his history ; he enumerates a long series of insidious ques- 
tions and unserious injunctions on the part of the exercisers, 
and a like sequence of more or less congruous replies by the 
poor sufferer, who was always ecstatic and somnambulistic. 
It is needless to add that the excellent father draws pre- 
cisely the luminous conclusions of the not less excellent M. 
de Mirville. The phenomena being above the comprehen- 
sion of the witnesses, they were all ascribed to perdition. 
Splendid and instructed conclusion ! The most serious part 
of the business is that the physician Poirot was arraigned as 
a magician, confessed, like all others, under torture, and 
was burnt. Had he, by any potion, really attempted the 
reason of the woman in question, he would have deserved 
punishment as a poisoner ; that is the most that we can 

But the most terrific of all philtres are the mystical 
exaltations of misdirected devotion. Will ever any impuri- 
ties equal the nightmares of St Anthony or the tortures of 
St Theresa and St Angela de Foligny ? The last applied a 
red hot iron to her rebellious flesh, and found that the 
material fire was cooling to her hidden ardours. With what 


violence does nature cry out for that which is denied her, 
but is brooded over continually to increase detestation 
thereof ! The pretended bewitchments of Magdalen Bavan, 
of Miles, de la Palud, and de la Cadiere, began with mysti- 
cism. The excessive fear of a given thing makes it almost 
invariably inevitable. To follow the two curves of a circle 
is to reach and to meet at the same point. Nicholas 
Remigius, criminal judge of Lorraine, who burnt alive eight 
hundred women as sorcerers, beheld magic everywhere ; it 
was his fixed idea, his mania. He was eager to preach a 
crusade against sorcerers, with whom Europe, in his opinion, 
was swarming; in despair that his word was not taken 
when he affirmed that nearly everyone in the world had 
been guilty of magic, he ended by declaring that he was 
himself a sorcerer, and was burned on his own confession. 

To preserve ourselves against evil influences, the first 
condition is therefore to forbid excitement to the imagina- 
tion. All those who are prone to excitement are more or 
less mad, and a maniac is ever governed by his mania. 
Place yourself, then, above puerile fears and vague desires ; 
believe in supreme wisdom, and be assured that this wisdom, 
having given you understanding as the means of knowledge, 
cannot seek to lay snares for your intelligence or reason. 
Everywhere about you, you behold effects proportioned to 
their causes ; you find causes directed and modified in the 
domain of humanity by understanding ; in a word, you find 
goodness stronger and more respected than evil ; why should 
ou assume an immense unreason in the infinite, seeing 
t there is reason in the finite ? Truth is hidden from no 
e. God is visible in His works, and He requires nothing 
ntrary to its nature from any being, for He is himself the 
thor of that nature. Faith is confidence ; have confidence, 
not in men who malign reason, for they are fools or im- 
postors, but in the eternal reason which is the Divine Word, 
that true light which is offered like the sun to the intuition 
of every human creature coming into this world. If you 
believe in absolute reason, and if you desire truth and 


justice before all things, you will have no occasion to fear 
anyone, and you will love those only who are deserving of 
love. Your natural light will repel instinctively that of the 
wicked, because it will be ruled by your will. Thus, even 
poisonous substances, which it is possible may be adminis- 
tered to you, will not affect your intelligence ; ill, indeed, 
they may make you, but never criminal. 

What most contributes to render women hysterical is 
their soft and hypocritical education; if they took more 
exercise, if they were instructed more frankly and fully in 
matters of the world, they would be less capricious, and con- 
sequently less accessible to evil tendencies. Weakness ever 
sympathises with vice, because vice is a weakness which 
assumes the mask of strength. Madness holds reason in 
horror, and on all subjects it delights in the exaggerations 
of falsehood. In the first place, therefore, cure your diseased 
intelligence. The cause of all bewitchments, the poison of 
all philtres, the power of all sorcerers, are there. As to 
narcotics or other drugs which may be administered to you, 
it is a subject for the physician and the law, but we do not 
think that such enormities will be largely reproduced at this 
day. Lovelaces no longer stupefy Clarissas otherwise than 
by their gallantries, and potions, like abductions by masked 
men and imprisonments in subterranean dungeons, have 
even passed out of our romances. All these must be rele- 
gated to the Confessional of the Black Penitents or the ruins 
of the Castle of Udolpho. 




WE come now to that number which is attributed in the 
Tarot to the sign of the sun. The denary of Pythagoras 
and the triad multiplied by itself represent wisdom in its 
application to the absolute. It is with the absolute, there- 
fore, that we are concerned here. To discover the absolute 
in the infinite, the indefinite, and the finite, such is the great 
work of the sages, that which is termed by Hermes the 
work of the sun. To find the immovable foundations of true 
religious faith, of philosophical truth, and of metallic transmuta- 
tion, this is the whole secret of Hermes, this is the philosophical 
stone. Now, this stone is both one and manifold ; it is de- 
composed by analysis and recomposed by synthesis. In the 
analysis it is a powder, the alchemical powder of projection ; 
before the analysis and in the synthesis it is a stone. The 
philosophical stone, say the masters, must not be exposed to 
the air, nor to the eyes of the profane ; it must be kept in 
concealment and preserved carefully in the most secret recep- 
tacle of the laboratory, the key of the place being always 
carried upon the person. 

He who possesses the great arcanum is truly king and is 
above any king, for he is inaccessible to all fears and to all 
vain hopes. In any malady of soul or body, a single frag- 

Iment broken from the precious stone, a single grain of the 
divine powder, are more than sufficient for their cure. " He 
that hath ears to hear, let him hear," as the Master said. 
Salt, sulphur, and the mercuries are only accessory 
elements and passive instruments of the great enterprise. 
Everything depends, as we have said, upon the interior 
magnes of Paracelsus. The work consists entirely in pro- 
jection, and projection is accomplished perfectly by the 
effective and realisable intelligence of a single word. There 
is but one important operation, and that is sublimation, 


which is nothing else, according to Geber, but the elevation 
of the dry substance by means of fire, with adherence to its 
proper vessel. He who is desirous of understanding the 
great word and of possessing the great arcanum, after 
studying the principles of our Doctrine, should read the 
Hermetic philosophers carefully, and he will doubtless attain 
initiation, as others have attained it ; but for the key of 
their allegories he must take the one dogma of Hermes, con- 
tained in the Emerald Table, and to classify the knowledge 
and direct the operation he must follow the order indicated 
in the kabbalistic alphabet of the Tarot, of which an absolute 
and complete explanation will be given in the last chapter 
of this work. 

Among the rare and priceless treatises which contain the 
mysteries of the great arcanum, the " Chemical Pathway or 
Manual " of Paracelsus must be placed in the first rank, as 
comprising all the mysteries of demonstrative physics and 
the most secret kabbalah. This unique manuscript is pre- 
served in the Vatican Library ; a copy was transcribed by 
Sendivogius, and was used by Baron Tschoudy when com- 
posing the Hermetic Catechism contained in his work 
entitled " The Blazing Star." This catechism, which we 
point out to instructed kabbalists as a substitute for the 
incomparable treatise of Paracelsus, expounds all the essen- 
tial principles of the great work in a form so clear and 
complete that a person must be absolutely wanting in the 
quality of occult understanding if he fail in attaining the 
absolute truth by its study. We shall now give a succinct 
analysis of this work, together with a few words by way of 

Raymond Lully, one of the grand and sublime masters of 
science, says that before we can make gold we must have 
gold. Out of nothing we can make nothing ; wealth is not 
absolutely created ; it is increased and multiplied. Hence, 
let aspirants to knowledge understand thoroughly that 
neither miracles nor jugglers' feats are required of the 
adept. Hermetic science, like all real sciences, is mathe- 


matically demonstrable. Even its material results are as 
exact as a well-worked equation. Hermetic gold is not only 
a true doctrine, a shadowless light, truth unalloyed with false- 
hood ; it is also material, actual, pure gold, the most precious 
which can be found in the veins of the earth, but the living 
gold, living sulphur, or true fire of the philosopher, must be 
sought in the house of mercury. This fire feeds on air ; to 
express its attractive and expansive power, a better comparison 
is impossible than that of lightning, which primally is a 
dry and terrestrial exhalation united to humid vapour, and 
afterwards, in virtue of its exaltation, assuming an igneous 
nature, acts on its inherent humidity, which it attracts and 
transmutes into its own nature, after which it falls rapidly 
to earth, where it is drawn by a fixed nature similar to its 
own. These words, enigmatic in form but clear in essence, 
express openly what the philosophers understand by their 
mercury fructified by sulphur, becoming the master and 
regenerator of salt ; it is AZOTH, universal magnesia, the 
great magical agent, the astral light, the light of life, fertilised 
by animic force, by intellectual energy, which they compare 
to sulphur on account of its affinities with divine fire. As 
to salt, it is absolute matter. All that is material contains 
salt, and all salt can be converted into pure gold by the 
combined action of sulphur and mercury, which at times act 
with such swiftness that transmutation can take place in an 
instant, or in an hour, without labour for the operator and 
almost without expense ; at other times, when the tendencies 
of the atmospheric media are more contrary, the operation 
requires several days, months, and, occasionally, even years. 
As we have already said, there are two palmary natural 
laws two essential laws which, balanced one against an- 
other, produce the universal equilibrium of things. These 
are fixity and motion, analogous to truth and discovery in 
philosophy, and in absolute conception to necessity and 
liberty, which are the very essence of God. The Hermetic 
philosophers give the name of fixed to all which is ponder- 
able, to all which tends by its nature to central rest and 



immobility ; whatsoever obeys more naturally and readily 
the law of motion, they term volatile ; and they compose 
their stone by analysis, that is, the volatilisation of the 
fixed ; then by synthesis, that is, the fixation of the volatile, 
which they operate by applying to the fixed, called their 
salt, sulphurated mercury or light of life, directed and 
rendered omnipotent by a secret operation. They possess 
themselves in this manner of all nature, and their stone is 
found wherever there is salt, which is equivalent to saying 
that no substance is foreign to the great work, and that 
even the most apparently contemptible and vile matters can 
be changed into gold, which is true in this sense, as we have 
said, that all contain the fundamental salt, represented in 
our emblems by the cubic stone itself, as may be seen in 
the symbolic and universal frontispiece to the keys of Basil 
Valentine. To know how to extract from all matter the 
pure salt which is concealed in it is to possess the secret of 
the stone. It is, therefore, a saline stone, which the od, or 
universal astral light, decomposes or recomposes. It is one 
and many, for, like ordinary salt, it can be dissolved and 
incorporated with other substances. Obtained by analysis, 
it may be termed the universal sublimate ; recovered by the 
synthetic way, it is the veritable panacea of the ancients, for 
it cures all diseases, whether of soul or body, and is termed, 
in an eminent manner, the medicine of all nature. When, 
by means of absolute initiation, we can dispose of the forces 
of the universal agent, this stone is always to our hand, for 
its extraction is then a simple and easy operation, far differ- 
ent from projection or metallic realisation. The stone in 
its sublimated state must not be exposed to the air, which 
might dissolve it and spoil its virtue. Moreover, to inhale 
its exhalations is not devoid of danger. The wise man more 
readily conserves it in its natural envelopes, knowing that 
he can extract it by a single effort of his will, and a single 
application of the universal agent to the envelopes, which 
the kabbalists term shells. To express hieroglyphically this 
law of prudence, the sages of Egypt ascribed to their mercury, 


personified as Hermanubis, a dog's head, and to their sulphur, 
represented by the Baphomet of the temple, or prince of the 
Sabbath, that goat's head which brought such odium upon 
the occult associations of the middle ages. 

For the mineral work, the first matter is exclusively 
mineral, but it is not a metal. It is a metallised salt. 
This matter is called vegetable, because it resembles a fruit, 
and animal, because it produces a kind of milk and blood. 
It alone contains the fire by which it must be dissolved. 



WE have defined miracles as the natural effects of exceptional 
causes. The immediate action of the human will upon the 
body, or at least that action exercised without visible means, 
constitutes a miracle in the physical order. The influence 
exercised upon wills or intelligences, either suddenly or 
within a given time, and capable of subjugating thoughts, 
changing the most determined resolutions, paralysing the 
most violent passions this influence constitutes a miracle 
in the moral order. The common error concerning miracles 
is to regard them as effects without causes, contradictions of 
nature, sudden vagaries of the divine mind, not seeing that 
a single miracle of this class would destroy the universal 
harmony, and reduce the universe to chaos. There are 
miracles which are impossible, even for God, namely, those 
which involve absurdity. Could God be absurd for one in- 
stant, neither Himself nor the world would be in existence 
the moment following. To expect from the divine arbiter 
an effect having a disproportionate cause, or even no cause 
at all, is what is called tempting God ; it is casting one's 
self into the void. God operates by His works in heaven 
by angels, and on earth by men. Hence, in the circle of 


angelic action, the angels can perform all that is possible 
for God, and in the human circle of action men can dispose 
equally of divine omnipotence. In the heaven of human 
conceptions, it is humanity which creates God, and men 
think that God has made them in His image because they 
have made Him in theirs. The domain of man is all 
corporeal and visible nature on earth, and if he cannot rule 
suns and stars, he can at least calculate their motion, com- 
pute their distances, and identify his will with their influence ; 
he can modify the atmosphere, act up to a certain point 
upon the seasons, heal or harm his neighbours, preserve life 
and inflict death, the conservation of life, including resurrec- 
tion in certain cases, as already established. The absolute 
in reason and volition is the greatest power which can be 
given any man to attain, and it is by means of this power 
that he performs what astonishes the multitude under the 
name of miracles. 

The most perfect purity of intention is indispensable to- 
the thaumaturge, and in the next place a favourable current 
and unlimited confidence. The man who has come to fear 
nothing and desire nothing is master of all. This is the 
meaning of that beautiful allegory of the Gospel, wherein, 
the Son of God, thrice victor over the unclean spirit, is 
ministered unto by angels in the wilderness. Nothing on 
earth withstands a free and rational will. When the wise 
man says, " I will," it is God Himself who wills, and all 
that He commands takes place. It is the knowledge of the 
physician, and the confidence placed in him, which constitute 
the virtue of his prescriptions, and thaumaturgy is the only 
real and efficacious remedy. Hence occult therapeutics are 
apart from all vulgar medication. It chiefly makes use of 
words and insufflations, and communicates by will a various 
virtue to the simplest substances water, oil, wine, camphor, 
salt. The water of homoeopathists is truly a magnetised 
and enchanted water, which works by means of faith. 
The dynamic substances added in, so to speak, infinitesimal 
quantities are consecrations and signs of the physician's wilL 


What is vulgarly called charlatanism is a great means of 
real success in medicine, assuming that it is sufficiently 
skilful to inspire great confidence and to form a circle of 
faith. In medicine, above all, it is faith which saves. There 
is scarcely a village which does not possess its male or female 
compounder of occult medicine, and these people are almost 
every where, and invariably, more successful incomparably than 
physicians approved by the faculty. The remedies they 
prescribe are often strange or ridiculous, and hence answer 
all the better, for they exact and realise more faith on the 
part of patients and operators. An old merchant of our 
acquaintance, a man of eccentric character and exalted 
religious sentiment, after retiring from business, set himself 
to exercise gratuitously, and out of Christian charity, occult 
medicine in one of the Departments of France. His sole 
specifics were oil, insufflations, and prayers. The institution 
of a law-suit against him for the illegal exercise of medicine 
established in public knowledge that ten thousand cures had 
been attributed to him in the space of about five years, and 
that the number of his believers increased in proportions 
calculated to alarm all the doctors of the district. We saw 
also at Mans a poor nun who was regarded as slightly 
demented, but she healed, nevertheless, all diseases in the 
surrounding country by means of an elixir and plaster of 
her own invention. The elixir was taken internally, the 
plaster was applied outwardly, so that nothing escaped this 
universal panacea. The plaster never stuck upon the skin 
save at the place where its application was necessary, and 
it rolled up and fell off by itself such at least was asserted 
by the good sister and declared to be the case by the 
sufferers. This thaumaturge was also subjected to prosecu- 
tion, for she impoverished the practice of all the doctors 
round about her ; she was rigidly cloistered, but it was 
soon found necessary to produce her at least once a week, 
and on the day for her consultations we have seen Sister 
Jane-Francis surrounded by the country folk, who had 
arrived overnight, awaiting their turn, lying at the convent 


gate ; they had slept upon the ground, and tarried only to 
receive the elixir and plaster of the devoted sister. The 
remedy being the same in all diseases, it would appear 
needless for her to be acquainted with the cases of her 
patients, but she listened to them invariably with great 
attention, and only dispensed her specific after learning the 
nature of the complaint. There was the magical secret. 
The direction of the intention imparted its special virtue to 
the remedy, which was insignificant in itself. The elixir 
was spiced brandy mixed with the juice of bitter herbs ; 
the plaster was a compound analogous to theriac as regards 
colour and smell ; it was possibly electuary Burgogne pitch, 
but whatever the substance, it worked wonders, and the 
wrath of the rural folk would have been visited on those 
who questioned the miracles of their nun. Near Paris, also, 
we knew of an old gardener thaumaturge who accomplished 
marvellous cures by putting in his phials the juice of all the 
herbs of St John. He had, however, a sceptical brother, 
who derided the sorcerer, and the poor gardener, over- 
whelmed by the sarcasms of this infidel, began to doubt 
himself, whereupon all the miracles ceased, the sufferers lost 
confidence, and the thaumaturge, slandered and despairing, 
died mad. The Abbe* Thiers, cur of Yibraie, in his curious 
" Treatise concerning Superstitions," records that a woman, 
afflicted with an apparently aggravated ophthalmia, having 
been suddenly and mysteriously cured, confessed to a priest 
that she had betaken herself to magic. She had long 
importuned a clerk, whom she regarded as a magician, to 
give her a talisman that she might wear, and he had at 
length delivered her a scroll of parchment, advising her at 
the same time to wash three times daily in fresh water. 
The priest made her give up the parchment, on which were 
these words : Eruat diabolus oculos tuos et repleat stercoribus 
loca vacantia. He translated them to the good woman, who 
was stupefied ; but, all the same, she was cured. 

Insufflation is one of the most important practices of 
occult medicine, because it is a perfect sign of the trans- 


mission of life. To inspire, as a fact, means to breathe 
upon some person or thing, and we know already, by the 
one doctrine of Hermes, that the virtue of things has created 
words, and that there is an exact proportion between ideas 
and speech, which is the first form and verbal realisation of 
ideas. The breath attracts or repels, accordingly, as it is 
warm or cold. The warm breathing corresponds to positive 
electricity, and the cold breathing to negative electricity. 
Electrical and nervous animals fear the cold breathing, and 
the experiment may be made upon a cat, whose familiarities 
are importunate. By fixedly regarding a lion or tiger and 
blowing in their face, they would be so stupefied as to be 
forced to retreat before us. Warm and prolonged insuffla- 
tion restores the circulation of the blood, cures rheumatic 
and gouty pains, re-establishes the balance of the humours, 
and dispels lassitude. When the operator is sympathetic 
and good, it acts as a universal sedative. Cold insufflation 
soothes pains occasioned by congestions and fluidic accumu- 
lations. The two breathings must, therefore, be used 
alternately, observing the polarity of the human organism, 
and acting in a contrary manner upon the poles, which 
must be treated successfully to an opposite magnetism. 
Thus, to cure an inflamed eye, the one which is not affected 
must be subjected to a warm and gentle insufflation, cold 
insufflation being practised upon the suffering member at 
the same distance and in the same proportion. Magnetic 
passes have a similar effect to insufflations, and are a real 
breathing by transpiration and radiation of the interior air, 
which is phosphorescent with vital light ; slow passes con- 
stitute a warm breathing which fortifies and raises the 
spirits ; swift passes are a cold breathing of dispersive 
nature, neutralising tendencies to congestion. The warm 
insufflation should be performed transversely, or from below 
upward ; the cold insufflation is more effective when directed 
downward from above. 

We breathe not only by means of mouth and nostrils ; 
the universal porousness of our body is a true respiratory 


apparatus, inadequate undoubtedly, but most useful to life 
and health. The extremities of the fingers, where all the 
nerves terminate, diffuse or attract the astral light accord- 
ingly as we will. Magnetic passes without contact are a 
simple and slight insufflation ; contact adds sympathetic and 
equilibrating impression ; it is good and even necessary, to 
prevent hallucinations at the early stages of somnambulism, 
for it is a communion of physical reality which admonishes 
the brain and recalls wandering imagination ; it must not, 
however, be too prolonged when the object is merely to 
magnetise. Absolute and prolonged contact is useful when 
the design is incubation or massage rather than magnetism 
properly so called. We have given some examples of in- 
cubation from the most revered book of the Christians ; they 
all refer to the cure of apparently incurable lethargies, as 
we are induced to term resurrections. Massage is still 
largely resorted to in the east, where it is practised with 
great success at the public baths. It is entirely a system 
of frictions, tractions, and pressures, practised slowly along 
the whole length of members and muscles, the result being 
renewed equilibrium in the forces, a feeling of complete 
repose and well-being, with a sensible restoration of activity 
and vigour. 

The whole power of the occult physician is in the con- 
science of his will, while his whole art consists in exciting 
the faith of his patient. " If you have faith," said the 
Master, " all things are possible to him who believes." The 
subject must be dominated by expression, tone, gesture ; 
confidence must be inspired by a fatherly manner, and 
cheerfulness stimulated by seasonable and sprightly con- 
versations. Eabelais, who was a greater magician than he 
seemed, made pantagruelism his special panacea. He com- 
pelled his patients to laugh, and all the remedies he sub- 
sequently gave them succeeded better in consequence ; he 
established a magnetic sympathy between himself and them, 
by means of which he communicated to them his own con- 
fidence and good humour ; he flattered them in his prefaces, 


termed them his precious, most illustrious patients, and 
dedicated his books to them. So are we convinced that 
Gargantua and Pantagruel cured more black humours, more 
tendencies to madness, more atrabilious whims, at that epoch 
of religious animosities and civil wars, than the whole 
Faculty of medicine could boast. Occult medicine is essen- 
tially sympathetic. Reciprocal affection, or at least real 
good will, must exist between doctor and patient. Syrups 
and juleps have very little inherent virtue ; they are what 
they become through the mutual opinion of operator and 
subject ; hence homeopathic medicine dispenses with them 
and no serious inconvenience follows. Oil and wine, com- 
bined with salt or camphor, are sufficient for the healing of 
all afflictions, and for all external frictions or soothing 
applications, oil and wine are the chief medicaments of 
the Gospel tradition. They formed the balm of the Good 
Samaritan, and in the Apocalypse, when describing the last 
plagues, the prophet prays the avenging powers to spare 
these substances, that is, to leave a hope and a remedy for 
so many wounds. What we term extreme unction was the 
pure and simple practice of the Master's traditional medicine, 
both for the early Christians and in the mind of the apostle 
Saint James, who has included the precept in his epistle to 
the faithful of the whole world. " Is any man sick among 
you," he writes, " let him call in the priests of the church, 
and let them pray over him, anointing him with oil in the 
name of the Lord." This divine therapeutic science was lost 
gradually, and Extreme Unction came to be regarded as a 
religious formality necessary as a preparation for death. 
At the same time, the thaumaturgic virtue of consecrated oil 
<could not be altogether effaced from remembrance by the 
traditional doctrine, and it is perpetuated in the passage of 
the catechism which refers to Extreme Unction. Faith and 
charity were the most signal healing powers among the early 
Christians. The source of most diseases is in moral dis- 
orders ; we must begin by healing the soul, and then the 
cure of the body will follow quickly. 




THIS chapter is consecrated to divination, which, in its; 
broadest sense, and following the grammatical significance 
of the word, is the exercise of divine power, and the 
realisation of divine knowledge. It is the priesthood of 
the magus. But divination, in general opinion, is concerned 
more closely with the knowledge of hidden things. To< 
know the most secret thoughts of men; to penetrate the- 
mysteries of past and future ; to evoke age by age the 
exact revelation of effects by the precise knowledge of 
causes ; this is what is universally called divination. Now, 
of all mysteries of nature, the most profound is the heart of 
man, and at the same time nature forbids its depth to b& 
inaccessible. In spite of the deepest dissimulation, despite 
the most skilful policy, she herself traces, and makes plain 
in the bodily form, in the light of glances, in movements, in 
carriage, in voice, a thousand tell-tale indices. The perfect 
initiate has no need of these indices ; he perceives the truth 
in the light ; he senses an impression which makes known 
the whole man, his glance penetrates hearts, he may even 
feign ignorance to disarm the fear or hatred of the wicked 
whom he knows too well. A man of bad conscience thinks- 
always that he is being accused or suspected ; he recognises 
himself in a touch of collective satire, he applies that whole 
satire to himself, and cries loudly that he is calumniated.. 
Ever suspicious, but as curious as he is apprehensive, in the- 
presence of the magus he is like the Satan of the parable, 
or like those scribes who questioned tempting. Ever- 
stubborn and ever feeble, what he fears above all is the 
recognition that he is in the wrong. The past disquiets 
him, the future alarms him ; he seeks to compound with 
himself and to believe himself a well-placed and virtuous, 
man. His life is a perpetual struggle between good aspira- 


tions and evil habits ; he thinks himself a philosopher after 
the manner of Aristippe or Horace in accepting all the 
corruption of his time as a necessity which he must 
undergo ; he distracts himself with some philosophical 
pastime, and appropriates the protecting smile of Mecaenas to 
persuade himself that he is not simply a battener on famine 
like Verres or a parasite of Trimalcion. Such men are 
always mercenaries, even in their good works. They decide 
to make a gift to a public charity, and they postpone it to 
get the interest. The type which I am describing is not 
an individual but a class of men with which the magus is 
liable to come frequently in contact, especially in our own 
century. Let him follow their own example by mistrusting 
them, for they will be invariably his most compromising 
friends and most dangerous enemies. 

The public exercise of divination is unbecoming at the 
present period in a veritable adept, for he would be 
frequently driven to jugglery and feats of skill in order to 
preserve his clients and astonish his public. Accredited 
diviners, both male and female, have always secret spies, 
who instruct them as to the private life or habits of those 
who consult them. A code of signals is established between 
cabinet and antechamber; an unknown client at his first 
visit receives a number; a day is arranged, and he is 
followed ; doorkeepers, neighbours, servants are engaged in 
gossip, and details are thus arrived at which overwhelm 
simple minds, and cause them to invest an impostor with 
the reverence which should be reserved for true science and 
genuine divination. 

The divination of events to come is possible only in the 
case of those the realisation of which is in some sense con- 
tained in their cause. The soul, scrutinising by means of 
the whole nervous system the circle of the astral light 
which influences a man and from him receives an influence, 
the soul of the diviner, we repeat, can compass by a single 
intuition all the loves and hatreds which that man has 
evoked about him ; it can read his intentions in his thought, 


foresee obstacles that he will encounter, possibly the violent 
death which awaits him ; but it cannot foresee his private, 
voluntary, capricious determinations of the moment follow- 
ing the consultation, unless, indeed, the ruse of the diviner 
itself prepares the fulfilment of the prophecy. For example, 
you say to a woman who is becoming passd, and is anxious 
to secure a husband : You will be present this evening or 
to-morrow evening at such or such a performance, and you 
will there see a man who will be to your liking. This man 
will observe you, and by a curious combination of circum- 
stances the result will be a marriage. 

You may count on the lady going, you may count on her 
seeing a man and believing that he has noticed her, you 
may count on her anticipating marriage. It may not come 
to that in the end, but she will not lay the blame on you, 
because she would be giving up the opportunity for another 
illusion ; on the contrary, she will return perseveringly to 
consult you. 

We have said that the astral light is the great book of 
divinations ; the faculty of reading therein is either natural 
or acquired, and there are hence two classes of seers, the 
instinctive and the initiated. For this reason, children, 
uneducated people, shepherds, even idiots, have more 
aptitude for natural divination than scholars and thinkers. 
The simple herd-boy, David, was a prophet even as Solomon, 
king of kabbalists and magi. The perceptions of instinct 
are often as certain as those of science ; the persons least 
clairvoyant in the astral light are those who reason most. 
Somnambulism is a state of pure instinct, and hence som- 
nambulists require to be directed by a seer of science; 
sceptics and reasoners only lead them astray. Divinatory 
vision operates only in the ecstatic state, to arrive at which 
state, doubt and illusion must become impossible by en- 
chaining or putting to sleep thought. The instruments of 
divination are hence only methods of magnetising ourselves 
and of self-diversion from exterior light, so that we may pay 
attention to the interior light alone. It was for this reason 


that Apollonius completely enveloped himself in a woollen 
mantle, and fixed his eyes on his navel in the gloom. The 
magical mirror of Dupotet is kindred to the device of Apol- 
lonius. Hydromancy and vision in the thumb-nail, when 
it has been polished and blackened, are varieties of the 
magical mirror. Perfumes and evocations stupefy thought ; 
water and the colour black absorb the visual rays ; a kind 
of dazzlement and vertigo ensue, followed by lucidity in 
subjects who have a natural aptitude or are suitably dis- 
posed thereto. Geomancy and cartomancy are other means 
to the same end; combinations of symbols and numbers, 
which are at once fortuitous and necessary, bear enough re- 
semblance to the chances of destiny for the imagination to 
perceive realities by the pretext of such emblems. The 
more the interest is excited, the greater is the desire to see ; 
the fuller the confidence in the intuition, the more clear the 
vision becomes. To combine the points of geomancy on 
chance or to set out the cards for trifling is to jest like 
children ; the lots become oracles only when they are 
magnetised by intelligence and directed by faith. 

Of all oracles, the Tarot is the most astounding in its 
answers, because all possible combinations of this universal 
key of the kabbalah give oracles of science and of truth for 
their solutions. The Tarot was the sole book of the ancient 
magi ; it is the primitive Bible, as we shall prove in the 
following chapter, and the ancients consulted it as the first 
Christians at a later date consulted the Sacred Lots, that is, 
Bible verses selected by chance and determined by thinking 
of a number. Mile. Lenormand, the most celebrated of our 
modern fortune-tellers, was unacquainted with the science of 
the Tarot, or knew it only by derivation from Etteilla, whose 
explanations are shadows cast upon a background of light. 
She knew neither high magic nor the kabbalah, but her 
head was filled with ill-digested erudition, and she was in- 
tuitive by an instinct which deceived her rarely. The works 
she left behind her are Legitimist tomfoolery, ornamented 
with classical quotations, but her oracles inspired by the 


presence and magnetism of those who consulted her, were 
often astounding. She was a woman in whom extravagance 
of imagination and mental rambling were substituted for the 
natural affections of her sex ; she lived and died a virgin, 
like the ancient druidesses of the isle of Sayne. Had nature 
endowed her with beauty, she might have easily at a remoter 
epoch played the part of a Melusine or a Velleda. 

The more ceremonies employed in the practice of divina- 
tion, the more we excite imagination both in ourselves and 
in those who consult us. The Conjuration of the Four, the 
Prayer of Solomon, the magic sword to disperse phantoms, 
may thus be resorted to with success ; we should also evoke 
the genius of the day and hour of operation, and offer him a 
special perfume ; next we should enter into magnetic and 
intuitive correspondence with the consulting person, inquiring 
with what animal he is in sympathy and with what in anti- 
pathy, and so also concerning his favourite flower or colour. 
Flowers, colours, and animals connect in analogical classifi- 
cation with the seven genii of the kabbalah. Those who 
love blue are idealists and dreamers ; lovers of red are 
material and passionate ; those who love yellow are fan- 
tastic and capricious ; lovers of green are frequently com- 
mercial and crafty ; the friends of black are influenced by 
Saturn ; the rose is the colour of Venus, &c. Lovers of the 
horse are hard-working, noble in character, and at the same 
time yielding and gentle; friends of the dog are affectionate 
and faithful ; those of the cat are independent and libertine. 
Frank persons hold spiders in special horror ; those of 
haughty nature are antipathetic to the serpent ; upright 
and fastidious persons cannot tolerate rats and mice ; the 
voluptuous loathe the toad, because it is cold, solitary, 
hideous, and miserable. Flowers have analogous sympathies 
to those of animals and colours, and as magic is the science 
of universal analogies, a single taste, one tendency, in a 
given person, enables all the rest to be divined ; it is an 
application of the analogical anatomy of Cuvier to pheno- 
mena in the moral order. 


The physiognomy of face and body, the wrinkles on the 
brow, the lines on the hands, equally furnish the magus 
with precious indications. Metoposcopy and chiromancy 
have become separate sciences; their observations, purely 
empirical and conjectural, have been compared, examined, 
and then united into a body of doctrine by Goglenius, 
Belot, Kornphile, Indagine, and Taisnier. The work of the 
last-mentioned writer is the most important and complete ; 
he combines and criticises the observations and conjectures 
of all the others. A modern investigator, the Chevalier 
D'Arpentigny, has imparted to chiromancy a fresh degree 
of certitude by his remarks on the analogies which really 
exist between the characters of persons and the form of 
their hands as a whole or in detail. This new science has 
been further developed and verified by an artist who is also 
a man of letters, rich in originality and skill. The disciple 
has surpassed the master, and our amiable and spiritual 
Desbarrolles, one of those travellers with whom our great 
novelist Alexandre Dumas delights to surround himself in 
his cosmopolitan romances, is already cited as a veritable 
magician in chiromancy. 

The consulting person should also be questioned upon 
his habitual dreams ; dreams are the reflection of life, both 
interior and exterior. The old philosophers paid them 
great attention; the patriarchs regarded them as certain 
revelations ; most religious revelations have been given in 
dreams. The monsters of perdition are nightmares of 
Christianity, and as the author of Smarra has ingeniously 
remarked, never could pencil or chisel have produced such 
beings if they had not been beheld in sleep. We should 
beware of persons whose imagination continually reflects 
deformities. Temperament is, in like manner, manifested 
by dreams, and as this exercises a permanent influence 
upon life, it is necessary to be well acquainted therewith 
if we would conjecture a destiny with certitude. Dreams 
of blood, of enjoyment, and of light indicate a sanguine 
temperament ; those of water, mud, rain, tears, are occasioned 


by a more phlegmatic disposition ; fire by night, darkness, 
terrors, spectres, belong to the bilious and melancholic. 
Synesius, one of the greatest Christian bishops of the first 
centuries, the disciple of that beautiful and pure Hypatia 
who was massacred by fanatics after presiding gloriously 
over the school of Alexandria, in the inheritance of which 
school Christianity should have shared- Synesius, lyric 
poet like Pindar and Callimachus, priest like Orpheus, 
Christian like Spiridion of Tremithonte has left us a 
treatise on dreams which has been supplied with a com- 
mentary by Cardan. No one concerns themselves now with 
these magnificent researches of the mind, because successive 
fanaticisms have wellnigh forced the world to despair of 
scientific and religious rationalism. St Paul burned 
Trismegistus ; Omar burned the disciples of Trismegistus 
and of St Paul. persecutors ! incendiaries ! O 
scoffers ! when will ye end your work of darkness and 
destruction ? 

One of the greatest magi of the Christian era, Trithemius, 
irreproachable abbot of a Benedictine monastery, learned 
theologian, and master of Cornelius Agrippa, has left 
among his unappreciated and inestimable works, a treatise 
entitled, De septem secundeis, id est intelligentiis sive spiritibus 
orbes post Deum moventibus. It is a key of all prophecies 
new or old, a mathematical, historical, and simple method 
of surpassing Isaiah and Jeremiah in the prevision of all 
great events to come. The author in bold outline sketches 
the philosophy of history, and divides the existence of the 
entire world between the seven genii of the kabbalah. It 
is the grandest and widest interpretation ever made of 
those seven angels of the Apocalypse who appear successively 
with trumpets and cups to pour out the word and its realisa- 
tion upon the earth. The duration of each angelic reign 
is 354 years and four months, beginning with that of Orifiel, 
the angel of Saturn, on the 13th of March, for, according 
to Trithemius, this was the date of the world's creation; 
it was a period of savagery and darkness. Next came the 


reign of Anael, the spirit of Venus, on the 24th of June, in 
the year of the world 354, when love began to be the in- 
structor of mankind ; it created the family, and the family 
led to association and the primitive city. The first civilisers 
were poets inspired by love; presently the exaltation of 
poetry produced religion, fanaticism, and debauchery, cul- 
minating subsequently in the deluge. This state of things 
continued till the 25th of October, being the eighth month of 
the year A.M. 708, when the reign of Zachariel, the angel of 
Jupiter, was inaugurated, under whose guidance men began 
to acquire knowledge, and dispute the possession of lands and 
dwellings. It was also the epoch of the foundation of towns 
and the limitation of empires ; its consequences were civilisa- 
tion and war. The need for commerce began, furthermore, to 
be felt, at which time namely, the 24th of February, A.M. 
1063 was inaugurated the reign of Eaphael, angel of 
Mercury, angel of science and of the word, of intelligence and 
industry. Then letters were invented, the first language 
being hieroglyphic and universal, a monument of which 
has been preserved in the book of Enoch, Cadmus, Thoth, 
and Palamedes ; the kabbalistic clavicle adopted later on by 
Solomon, the mystical book of the Theraphim, Urim, and 
Thumrnim, the primeval Genesis of the Zohar, and of 
William Postel, the mystical wheel of Ezekiel, the rota of 
the Kabbalists, the Tarot of the Magi and the Bohemians. 
Then were arts invented, and navigation was attempted for 
the first time; relations extended, wants multiplied, and 
there followed speedily an epoch of general corruption, 
preceding the universal deluge, under the reign of Samael, 
angel of Mars, which was inaugurated on the 26th of 
June, A.M. 1417. After long stupefaction, the world strove 
towards a new birth under Gabriel, the angel of the moon, 
whose reign began on the 28th of March, A.M. 1771, when 
the family of Noah became multiplied, and re-peopled the 
whole earth, after the confusion of Babel, until the reign of 
Michael, angel of the sun, which commenced on the 24th of 
February, A.M. 2126, to which epoch must be referred the 



origin of the first dominations, the empire of the children of 
Nimrod, the birth of sciences and religions, and the first con- 
flicts between despotism and liberty. Trithemius pursues 
this curious study throughout the ages, and at corresponding 
epochs exhibits the recurrence of ruins ; then civilisation, 
born anew by means of poetry and love ; empires, recon- 
stituted by the family, enlarged by commerce, destroyed 
by war, repaired by universal and progressive civilisation, 
subsequently absorbed by great empires, which are the 
syntheses of history. The work of Trithemius, from this 
point of view, is more comprehensive and independent than 
that of Bossuet, and is a key absolute to the philosophy of 
history. His exact calculations lead him to the month of 
November in the year 1879, epoch of the reign of Michael 
and the foundation of a new universal kingdom, prepared 
by three centuries and a half of anguish, and a like period 
of hope, coinciding exactly with the sixteenth, seventeenth, 
eighteenth, and first part of the nineteenth centuries for the 
lunar twilight and expectation, with the fourteenth, thirteenth, 
twelfth, and second half of the eleventh centuries for the 
ordeals, the ignorance, the sufferings, and the scourges of 
all nature. We see, therefore, according to this calculation, 
that in 1879 that is, in twenty-four years' time, a uni- 
versal empire will be founded, and will secure peace to the 
world. This empire will be political and religious ; it will 
offer a solution for all problems agitated in our own days, 
and will endure for 354 years and 4 months, after which 
it will be succeeded by the return of the reign of Orifiel, an 
epoch of silence and night. The coming universal empire, 
being under the reign of the sun, will belong to him who 
holds the keys of the East, which are now being disputed 
by the princes of the world's four quarters. But intelligence 
and activity are the forces which rule the sun in the superior 
kingdoms, and the nation which now possesses the initiative 
of intelligence and life will possess also the keys of the 
East, and will establish the universal kingdom. To do this 
it may previously have to undergo a cross and martyrdom. 


analogous to those of the Man-God ; but, dead or living, 
among nations its spirit will prevail, and all peoples will 
acknowledge and follow in four - and - twenty years the 
standard of France, ever victorious, or miraculously raised 
from the dead. Such is the prophecy of Trithemius, confirmed 
by all our previsions, and grounded in all our hopes. 



WE approach the end of our work, and must here give the 
universal key and utter the final word. The universal key 
of magical works is the key of all ancient religious dogmas, 
the key of the Kabbalah and the Bible, the little key of 
Solomon. Now, this clavicle, regarded as lost for centuries, 
has been recovered by us, and we have been able to open 
the sepulchres of the ancient world, to make the dead speak, 
to behold the monuments of the past in all their splendour, 
to understand the enigmas of every sphinx, and to penetrate 
all sanctuaries. Among the ancients the use of this key was 
permitted to none but the high priests, and even its secret was 
confided only to the flower of the initiates. Now, this was 
the key in question: A hieroglyphic and numeral alphabet, 
expressing by characters and numbers a series of universal 
and absolute ideas ; then a scale of ten numbers, multiplied 
by four symbols, and connected with twelve figures repre- 
senting the twelve signs of the zodiac, plus the four genii of 
the cardinal points. 

The symbolical tetrad, represented in the mysteries of 
Memphis and Thebes by the four forms of the sphinx the 
man, eagle, lion, and bull corresponded with the four ele- 
ments of the old world, water being signified by the cup 
held by the man or aquarius ; air by the circle or nimbus 


surrounding the head of the celestial eagle ; fire by the wood 
which nourishes it, by the tree fructifying in the heat of 
earth and sun, and, finally, by the sceptre of royalty, which 
the lion typifies ; earth by the sword of Mithras, who each 
year immolates the sacred bull, and, together with its blood, 
pours forth that sap which gives increase to all fruits of 
earth. Now, these four signs, with all their analogies, ex- 
plain the one word hidden in all sanctuaries, that word 
which the bacchantes seemed to divine in their intoxication 
when they worked themselves into frenzy for Io EVOHE. 
What, then, was the meaning of this mysterious term ? It 
was the name of the four primitive letters of the mother- 
tongue : the Jod, symbol of the vine, or paternal sceptre of 
Noah; the HE, type of the cup of libations and also of 
maternity ; the VAU, which joins the two, and was depicted 
in India by the great and mysterious lingam. Such was the 
triple sign of the triad in the divine word ; then the mother 
letter appeared a second time to express the fecundity of 
nature and woman, and to formulate the doctrine of universal 
and progressive analogies descending from causes to effects, 
and ascending from effects to causes. Moreover, the sacred 
word was not pronounced; it was spelt, and read off in 
four words, which are the four sacred words JOD HE 

The learned Gaffarel regards the teraphim of the Hebrews, 
by means of which they consulted the oracles of the urim 
and thummim, as the figures of the four kabbalistio animals, 
which symbols, as we shall presently show, were summed 
up in the sphinxes or cherubs of the ark. In connection 
with the usurped Teraphim of Michas, he cites a curious 
passage from Philo, which is a complete revelation as to the 
ancient and sacerdotal origin of our TAROTS. Gaffarel 
thus expresses himself : " He (Philo the Jew), speaking of 
the history concealed in the before-mentioned chapter of 
Judges, says that Michas made three images of young boys 
and three young calves, three also of a lion, an eagle, a 
dragon, and a dove, all of fine gold and silver ; so that if 


any one sought him to discover a secret concerning his wife, 
he interrogated the dove ; concerning his children, the 
young boy ; concerning wealth, the eagle ; concerning 
strength and power, the lion ; concerning fecundity, the 
cherub or bull; concerning length of days, the dragon." 
This revelation of Philo, though depreciated by Gaffarel, is 
for us of the highest importance. Here, in fact, is our key 
of the tetrad, and here also the images of the four symbolical 
animals found in the twenty-first key of the Tarot ; that is, 
at the third septenary, thus repeating and summarising all 
the symbolism expressed by the three septenaries superposed ; 
next, the antagonism of colours expressed by the dove and 
the dragon ; the circle or ROTA, formed by the dragon or 
serpent to typify length of days ; finally, the kabbalistic 
divination of the entire Tarot, as practised in later days by 
the Egyptian Bohemians, whose secrets were divined and 
recovered imperfectly by Etteilla. 

We see in the Bible that the high priests consulted the 
Lord on the golden table of the holy ark, between the 
cherubs, or bull-headed and eagle-winged sphinx ; that they 
consulted by the help of the Theraphim, Urim, and Thummi, 
and by the Ephod. Now, it is known that the Ephod was a 
magical square of twelve numbers and twelve words engraved 
on precious stones. The word TerapMm in Hebrew signifies 
hieroglyphs or figured signs ; the Urim and Thummi were 
the above and beneath, the east and west, the yes and no, 
and these signs corresponded to the two pillars of the 
Temple, JAKIN and BOHAS. When, therefore, the high 
priest wished to consult the oracle, he drew by lot the 
Theraphim or tablets of gold, which bore the images of the 
four sacred words, and placed them by threes round the 
rational or Ephod ; that is, between the two onyx stones 
which served as clasps to the little chains of the Ephod. 
The right onyx signified Gedulah, or mercy and magnificence ; 
the left referred to Geburah, and signified justice and anger. 
If, for example, the sign of the lion were found on the left 
side of the stone which bore the name of the tribe of Judah, 


the high priest would read the oracle thus : " The staff of 
the Lord is angered against Judah." If the Theraphim 
represented the man or cup, and were also found on the 
left, near the stone of Benjamin, the high priest would 
read : " The mercy of the Lord is weary of the offences of 
Benjamin, which violate Him in His love. Whence He 
will pour out on him the chalice of his wrath," etc. When 
the sovereign priesthood ceased in Israel, when all oracles 
were silenced in the presence of the Word made man, and 
speaking by the mouth of the most popular and mildest of 
sages, when the ark was lost, the sanctuary profaned, and 
the temple destroyed, the mysteries of the Ephod and Thera- 
phim, no longer traced on gold and precious stones, were 
written, or, rather, drawn, by some learned kabbalists on ivory, 
parchment, gilt and silvered copper, and, finally, on simple 
cards, which were always suspected by the official Church as 
enclosing a dangerous key to its mysteries. Hence came 
those Tarots, the antiquity of which, revealed to the erudite 
Court de G-ebelin by the science of hieroglyphs and numbers, 
so exercised later the doubtful perspicacity and persistent 
investigation of Etteilla. Court de Gebelin, in the eighth 
volume of his "Primeval World," gives the figure of the twenty- 
two keys and four aces of the Tarot, and demonstrates their 
perfect analogy with all symbols of the highest antiquity. 
He subsequently endeavours to supply their explanation, and 
goes astray naturally, because he does not start from the uni- 
versal and sacred tetragram, the Io EVOHE of the Bacchanalia, 
the JOB HE VAU HE of the sanctuary, the rnrr of the Kabbalah. 
Etteilla or Alliette, preoccupied entirely by his system of 
divination and the material profit to be derived from it, 
Alliette, formerly barber, having never learned French, or 
even orthography, pretended to reform and thus appropriate 
the Book of THCT. In the Tarot, now become very scarce, 
which he engraved, we find the following naive advertise- 
ment on the twenty-eighth card the eight of clubs : 
" Etteilla, professor of algebra and correctors (sic) of the 
modern blunders of the ancient book of Thot, lives in the 


Eue de 1'Oseille, No. 48, Paris." Etteilla would have 
certainly done better not to have corrected the blunders of 
which he speaks ; his books have degraded the ancient 
work discovered by Court de Gebelin into the domain of 
vulgar magic and fortune-telling by cards. He proves 
nothing who tries to prove too much ; Etteilla furnishes 
another example of this old logical axiom ; at the same 
time, his endeavours led him to a certain acquaintance with 
the Kabbalah, as may be seen in some rare passages of his 
unreadable works. The true initiates who were Etteilla's 
contemporaries, the Eosicrucians, for example, and the 
Martinists, who were in possession of the true Tarot, as a 
work of Saint Martin proves, where the divisions are those 
of the Tarot, and this passage of an enemy of the Eosi- 
crucians : " They pretend to the possession of a volume 
from which they can learn anything that can possibly be 
found in other books which now exist or may at any time 
be produced. This volume is their reason, in which they 
find the prototype of everything that exists by the facility 
of analysing, making abstractions, forming a species of 
intellectual world, and creating all possible beings. See 
the philosophical, theosophical, microcosmic cards." (Con- 
spiracy against the Catholic Religion and Sovereigns, by the 
author of The Veil raised for the Curious. Paris : Crapard. 
1792.) The true initiates, we repeat, who held the Tarot 
secret among their greatest mysteries, carefully refrained 
from protesting against the errors of Etteilla, and left him 
to reveil instead of revealing the arcana of the true clavicles 
of Solomon. Hence it is not without profound astonish- 
ment that we have discovered intact and still unknown this 
key of all doctrines and all philosophies of the old world. 
I speak of it as a key, and such it truly is, having the 
circle of four decades as its ring, the scale of 22 characters 
for its trunk or body, and the three degrees of the 
triad for its wards ; as such it was represented by Postel 
in his " Key of Things Kept Secret from the Foundation 
of the World." He indicates after the following manner 



the occult name of this key, which was known only to 
initiates : 



The word may read EOTA, thus signifying the wheel of 
Ezekiel, or TAROT, and then it is synonymous with the 
AZOTH of Hermetic philosophers. It is a word which 
kabbalistically expresses the dogmatic and natural absolute ; 
it is formed of the characters of the monogram of Christ, 
according to the Greeks and Hebrews. The Latin K or 
Greek P is found between the alpha and omega of the 
Apocalypse ; the sacred Tau, image of the cross, encloses 
the whole word, as previously represented in our Ritual. 
Without the Tarot, the magic of the ancients is a closed 
book, and it is impossible to penetrate any of the great 
mysteries of the Kabbalah. The Tarot alone interprets the 
magic squares of Agrippa and Paracelsus, as we may satisfy 
ourselves by forming these same squares with the keys of 
the Tarot, and reading off the hieroglyphs thus collected. 
These are the seven magical squares of the planetary genii 
according to Paracelsus : 
























6j 4 












































47 17 






14j 9 












32 31 






8 33 






40 19 




















































































































































By adding each of the columns of these squares, you will 
obtain invariably the characteristic number of the planet, 
and, finding the explanation of this number by the hiero- 
glyphs of the Tarot, you proceed to seek the sense of 
all the figures, whether triangular, square, or cruciform, 
that you find to be formed by the numbers. The result of 
this operation will be a complete and profound acquaint- 
ance with all the allegories and mysteries concealed by 
the ancients under the symbol of each planet, or rather 
of each personification of the influences, celestial or human, 
upon all events of life. 

We have said that the twenty-two keys of the Tarot are 
the twenty-two letters of the primitive kabbalistic alphabet, 


and here follows a table of the variants of this alphabet 
according to divers Hebrew kabbalists. 

X Being, mind, man, or God ; the comprehensible object ; unity, 

mother of numbers, the first substance. 
All these ideas are hieroglyphically expressed by the 
figure of the JUGGLER. His body and arms form the letter 
aleph, round his head there is a nimbus in the form of oo , 
the emblem of life and the universal spirit ; in front of him 
are swords, cups, and pantacles, and he uplifts the miracul- 
ous rod towards heaven. He has a youthful figure and curly 
hair, like Apollo or Mercury ; the smile of confidence is on 
his lips, and the look of intelligence in his eyes. 

3 The house of God and man, the sanctuary, the law, the 
Gnosis, Kabbalah, the occult church, the duad, wife, mother. 

Hieroglpyh of the Tarot, THE FEMALE POPE ; a woman 
crowned with a tiara, wearing the horns of the Moon and 
Isis, her head enveloped in a mantle, the solar cross on her 
breast, and holding a book on her knees, which she conceals 
with her mantle. A protestant author of a pretended 
history of Pope Joan has met with, and used, for good or 
bad, in the interest of his thesis, two curious and ancient 
figures of the female pope or sovereign priestess of the 
Tarot. These two figures ascribe to her all the attributes of 
Isis ; in one she is carrying and caressing her son Horus ; 
in the other, she has long and thin hair ; she is seated 
between the two pillars of the duad, has a sun with four rays 
on her breast, places one hand upon a book, and makes the 
sign of sacerdotal esotericism with the other that is to 
say, she uplifts three fingers only, the two others being 
folded to signify mystery ; a veil is behind her head, and 
on each side of her chair the flowers of the lotus bloom 
upon the sea. I strongly commiserate the unlucky scholar 
who has seen in this antique symbol nothing but a monu- 
mental portrait of his pretended Pope Joan. 


3 The word, the triad, plenitude, fecundity, nature, generation 
in the three worlds. 

Symbol, THE EMPRESS, a woman, winged, crowned, 
seated, and uplifting a sceptre with the orb of the world at 
its end ; her sign is an eagle, image of the soul and of life. 
This woman is the Venus-Urania of the Greeks, and was 
represented by St John in his Apocalypse as the Woman 
clothed with the Sun, crowned with twelve stars, and with 
the moon beneath her feet. It is the mystical quintessence 
of the triad, spirituality, immortality, the queen of heaven. 

1 The ports or government of the easterns, initiation, power, 
the tetragram, the quaternary, the cubic stone, or its base. 

Hieroglyph, THE EMPEROR, a sovereign whose body re- 
presents a right-angled triangle, and his legs a cross, the 
image of the Athanor of the philosophers. 

n Indication, demonstration, instruction, law, symbolism, 
philosophy, religion. 

Hieroglyph, THE POPE, or grand hierophant. In more 
modern Tarots this sign is replaced by the image of Jupiter. 
The grand hierophant, seated between the two pillars of 
Hermes and of Solomon, makes the sign of esotericism, and 
leans upon a cross with three horizontals of triangular 
form. Two inferior ministers kneel before him. Having 
above him the capitals of the two pillars, and below him 
the two heads of the assistants, he is thus the centre of the 
quinary, and represents the divine pentagram, giving its 
complete meaning. As a fact, the pillars are necessity or 
law, the heads liberty or action. A line may be drawn 
from each pillar to each head, and two lines from each 
pillar to each of the two heads. Thus a square, divided by 
a cross into four triangles, is obtained, and in the middle of 
this cross is the grand hierophant, we might almost say like 


Seventh Key of the Tarot. 



the garden spider in the centre of his web, were such a 
comparison becoming to the things of truth, glory, and 

1 Sequence, interlacement, lingam, entanglement, union, embrace, 
strife, antagonism, combination, equilibrium. 

Hieroglyph, man between Vice and Virtue. Above him 
shines the sun of truth, and in this sun is Love, bending his 
bow and threatening Vice with his shaft. In the order of 
the ten Sephiroth, this symbol corresponds to TIPHERETH 
that is, to idealism and beauty. The number six represents 
the antagonism of the two triads, that is, absolute negation 
and absolute affirmation. It is therefore the number of 
toil and liberty, and for this reason it connects also with 
moral beauty and glory. 

T Weapon, sword, cherub's sword of fire, the sacred septenary, 
triumph, royalty, priesthood. 

Hieroglyph, a cubic chariot with four pillars and an azure 
and starry drapery. In the chariot, between the four pillars, a 
victor crowned with a circle adorned with three radiant golden 
pentagrams. Upon his breast are three superposed squares, 
on his shoulders the urim and thummim of the sovereign 
sacrificer, represented by the two crescents of the moon in 
Gedulah and Geburah ; in his hand is a sceptre surmounted 
by a globe, square, and triangle ; his attitude is proud and 
tranquil. A double sphinx or two sphinxes joined at the 
lower parts are harnessed to the chariot ; they are pulling 
in opposite directions, but one is turning his head so that 
they are looking in the same direction. The sphinx with 
head turned is black, the other is white. On the square 
which forms the fore part of the chariot is the Indian 
lingam surmounted by the flying sphere of the Egyptians. 
This hieroglyph, which we reproduce exactly, is perhaps the 
most beautiful and complete of all those which are com- 
prised in the clavicle of the Tarot. 


n Balance, attraction and repulsion, life, terror, promise, and 

Hieroglyph, JUSTICE with sword and balance. 

B Good, horror of evil, morality, wisdom. 

Hieroglyph, a sage leaning on his staff, holding a lamp in 
front of him, and completely enveloped in his cloak. The 
inscription is THE HERMIT or CAPUCHIN, on account of the 
hood of his oriental cloak ; his true name, however, is 
PRUDENCE, and he thus completes the four cardinal virtues 
which seemed imperfect to Court de Gebelin and Etteilla. 

* Principle, manifestation, praise, manly honour, phallus, 
virile fecundity, paternal sceptre. 

Hieroglyph, THE WHEEL OF FORTUNE, that is to say, the 
cosmogonical wheel of Ezekiel, with a Hermanubis ascending 
on the right, a Typhon descending on the left, and a sphinx 
in equilibrium above, holding a sword between his lion's 
claws an admirable symbol, disfigured by Etteilla, who 
replaced Typhon by a wolf, Hermanubis by a mouse, and 
the sphinx by an ape, an allegory characteristic of Etteilla's 

3 The hand in the act of grasping and holding. 

Hieroglyph, STRENGTH, a woman crowned with the vital 
oo closes, quietly and without effort, the jaws of a raging 

^ Example, instruction, public teaching. 

Symbol, a man hanging by one foot, with his hands 
bound behind his back, so that his body makes a triangle 
with apex downwards, and his legs a cross above the triangle. 
The gallows is in the form of a Hebrew Tau, and the two 


uprights are trees, from each of which six branches have 
been lopped. We have previously explained this symbol 
of sacrifice and the finished work. 

ID The heaven of Jupiter and Mars, domination and force, new 
lirth, creation and destruction. 

Hieroglyph, DEATH, reaping crowned heads in a meadow 
where men are growing. 

3 The heaven of the Sun, climates, seasons, motion, changes of 
life, which is ever new yet ever the same. 

Hieroglyph, TEMPERANCE, an angel with the sign of the sun 
upon her forehead, and on the breast the square and triangle 
of the septenary, pours from one chalice into another the 
two essences which compose the elixir of life. 

D The heaven of Mercury, occult science, magic, commerce, 
eloquence, mystery, moral force. 

Hieroglyph, THE DEVIL, the goat of Mendes, or the 
Baphomet of the Temple, with all his pantheistic attributes. 
This is the only hieroglyph which was properly understood 
and correctly interpreted by Etteilla. 

y The heaven of the Moon, alterations, subversions, changes, 

Hieroglyph, a tower struck by lightning, probably that 
of Babel. Two persons, doubtless Nimrod and his false 
prophet or minister, are precipitated from the summit of 
the ruins. One of the personages in his fall perfectly 
represents the letter gna'in. 

B The heaven of the soul, outpourings of thought, moral in- 
fluence of the idea on forms, immortality. 

Hieroglyph, the burning star and eternal youth. We 
have already described this symbol 


X The elements, the visible world, tlie reflected light, material 
forms, symbolism. 

Hieroglyph, the moon, dew, a crab rising in the water 
towards land, a dog and wolf barking at the moon and 
chained to the base of two towers, a path lost in the 
horizon and sprinkled with blood. 

p Composites, the head, apex, prince of heaven. 

Hieroglyph, a radiant sun, and two naked children taking 
hands in a fortified enclosure. Other Tarots substitute a 
spinner unwinding destinies, and others, again, a naked 
child mounted on a white horse and displaying a scarlet 

1 Vegetative principle, generative virtue of the earth, eternal 

Hieroglyph, THE JUDGMENT. A genius sounds the trumpet 
and the dead rise from their tombs. These persons who 
are living and were dead, are a man, woman, and child 
the triad of human life. 

V The sensitive principle, the flesh, eternal life. 

Hieroglyph, THE FOOL. A man in the garb of a fool, 
wandering without aim, burdened with a wallet, full, no 
doubt, of his follies and vices ; his disordered clothes dis- 
cover his shame ; he is being bitten by a tiger, and does 
not know how to escape or defend himself. 

n The microcosm, the sum of all in all. 

Hieroglyph, Kether, or the kabbalistic crown, between 
the four mysterious animals. In the middle of the crown 
is Truth holding a rod in each hand. 

Such are the twenty-two keys of the Tarot, which 
explain all its numbers. Thus, the juggler, or key of the 
unities, explains the four aces with their quadruple pro- 



gressive signification in the three worlds and in the first 
principle. So also the ace of deniers or of the circle is the 
soul of the world ; the ace of swords is militant intelligence ; 
the ace of cups is loving intelligence ; the ace of clubs is 
creative intelligence ; they are also the principles of motion, 
progress, fecundity, and power. Each number, multiplied 
by a key, gives another number, which, explained in turn 
by the keys, completes the philosophical and religious revela- 
tion contained in each sign. Now, each of the fifty-six 
cards can be multiplied in turn by the twenty-two keys ; a 
series of combinations thus results, giving all the most 
astonishing conclusions of revelation and of light. It is a 
truly philosophical machine, which keeps the mind from 
going astray while leaving its initiative and liberty ; it is 
mathematics applied to the absolute, the alliance of the 
positive and the ideal, a lottery of thoughts as exact as 
numbers, perhaps the simplest and grandest conception of 
human genius. 

The mode of reading the hieroglyphs of the Tarot is to 
arrange them in a square or triangle, placing equal num- 
bers in antagonism, and conciliating them by the unequal. 
Four signs invariably express the absolute in a given order, 
and are explained by a fifth. Hence the solution of all 
magical questions is the pentagram, and all antinomies 
are explained by harmonious unity. So arranged, the Tarot 
is a veritable oracle, and replies to all possible questions 
with more precision and infallibility than the Android of 
Albertus Magnus. An imprisoned person with no other 
book than the Tarot, if he knew how to use it, could in a 
few years acquire universal knowledge, and would be able 
to speak on all subjects with unequalled learning and inex- 
haustible eloquence. In fact, this wheel is the true key to 
the Oratorical Art and the Grand Art of Kaymund Lully ; 
it is the true secret of the transmutation of shadows into 
light ; it is the first and most important of all the arcana of 
the great work. By means of this universal key of symbol- 
ism, all allegories of India, Egypt and Judea are illuminated ; 



the Apocalypse of St John is a kabbalistic book the sense of 
which is rigorously indicated by the numbers of the Urim, 
Thummim, Theraphim, and Ephod, which are all resumed 
and completed by the Tarot ; the old sanctuaries have no 
longer mysteries, and the significance of the objects of the 
Hebrew cultus is for the first time comprehensible. Who 
does not perceive in the golden table, crowned and sup- 
ported by cherubim, which covered the ark of the covenant, 
the same symbols as those of the twenty-first Tarot key ? 
The ark was a hieroglyphical synthesis of the whole kabbal- 
istic dogma ; it included the jod or blossoming staff of 
Aaron, the he, or cup, the gomor containing the manna, 
the two tables of the law an analogous symbol to that of 

the sword of justice and the manna kept in the gomor, 
four objects which interpret wonderfully the letters of the 
divine tetragram. Gaffarel has learnedly proved that the 
cherubim, or cherubs of the ark, were in the likeness of bulls, 
but what he did not know was that, instead of two, there 
were four two at each end, as the text expressly says 
though it has been misconstrued for the most part by com- 
mentators. The eighteenth and nineteenth verses of the 
twenty-fifth chapter of Exodus should read thus : " And 
thou shalt make two bulls or sphinxes of beaten gold on 
each side of the oracle. And thou shalt make the one 
looking this way and the second that way." The cherubs 


or sphinxes were, in fact, coupled by twos on each side of 
the ark, and their heads were turned to the four corners 
of the mercy-seat, which they covered with their wings 
rounded archwise, thus overshadowing the crown of the 
golden table, which they sustained upon their shoulders, 
facing one another at the openings and looking at the pro- 
pitiatory (see the figure on p. 3*71). The ark, moreover, 
had three parts or stages, representing Atziluth, Jetzirah, 
and Brian the three worlds of the kabbalah : the base of 
the coffer, to which were fitted the four rings of two levers 
analogous to the pillars of the temple, JAKIN and BOHAS ; 
the body of the coffer, on which the sphinxes appeared in 
relief ; and the cover, overshadowed by the wings. The base 
represented the kingdom of salt, to use the terminology of 
the adepts of Hermes ; the coffer, the realm of mercury or 
azoth ; and the cover, the realm of sulphur or of fire. The 
other objects of the cultus were not less allegorical, but would 
require a special treatise to describe and explain them. 

Saint Martin, in his Natural Table of the Correspondences 
between God, Man, and the Universe, followed, as we have 
said, the division of the Tarot, giving an extended mystical 
commentary upon the twenty-two keys, but he carefully re- 
frained from stating whence he derived his plan, and from 
revealing the hieroglyphics on which he commented. Postel 
shewed similar discretion, naming the Tarot only in a 
diagram of the key to his arcana, and referring to it in the 
rest of his book under the title of the Genesis of Enoch. 
The personage of Enoch, author of the primeval sacred 
book, is in effect identical with that of Thoth among the 
Egyptians, Cadmus among the Pho3nicians, and Palamedes 
among the Greeks. We have obtained in an extraordinary 
manner a sixteenth century medal, which is a key of the 
Tarot. We scarcely know whether to state that this medal, 
and the place where it was deposited, were shown us in 
dream by the divine Paracelsus ; in any case, the medal is 
in our possession. On one side it depicts the juggler in a 
German costume, of the sixteenth century, holding his girdle 



with one hand, and with the other the pentagram. On a 
table in front of him, between an open book and a closed 
purse, are ten deniers or talismans, arranged in two lines of 
three each and a square of four; the feet of the table form 
two n, and those of the juggler two inverted 1. The obverse 
side of the medal contains the letters of the alphabet, 
arranged on a magical square, as follows : 

It will be observed that this alphabet has only twenty- 
two letters, the V and N being duplicated, and that it is 
arranged in four quinaries, with a quaternary for base and 
key. The four final letters are two combinations of the 
duad and the triad, and, read kabbalistically, they form the 
word AZOTH, by rendering to the shapes of the letters their 
value in primitive Hebrew, taking N for N, Z as it is in 
Latin, V for the Hebrew 1 vau, which is pronounced O 
between two vowels, or letters having the value of vowels, 
and X for the primitive tau, which had precisely the same 
figure. The entire Tarot is thus explained in this wonder- 
ful medal, which is worthy of Paracelsus, and we hold it at 
the disposal of the curious. The letters arranged by four 
times five are summed by the word mZ, analogous to that 
of mrp, and of INEI, and containing all the mysteries of the 

The book of the Tarot, being of such high scientific im- 
portance, it is desirable that it should not be further altered. 
We have examined the collection of ancient Tarots pre- 
served in the Imperial Library, and have thus collected all 
the hieroglyphs, of which we have given a description. An 
important work still remains to be done the publication of 


a really complete and well-executed exemplar. We shall, 
perhaps, undertake the task. 

Vestiges of the Tarot are found among all nations. As 
we have said, the Italian is, perhaps, the most faithful and 
best preserved, but it may be further perfected by precious 
indications derived from the Spanish varieties. The two of 
cups, for example, in the Naibi is completely Egyptian, 
showing two archaic vases with ibis handles, superposed on 
a cow. A unicorn is represented in the middle of the four 
of deniers ; the three of cups exhibits the figure of Isis issuing 
from a vase, while two ibises issue from two other vases, one 
with a crown for the goddess, and one holding a lotus, which 
he seems to be offering for her acceptance. The four aces bear 
the image of the hieratic and sacred serpent, while in some 
specimens the seal of Solomon is placed at the centre of the 
four of deniers, instead of the symbolical unicorn. The 
German Tarots have suffered great alteration, and scarcely 
do more than preserve the number of the keys, which are 
crowded with grotesque or pantagruelian figures. We have 
a Chinese Tarot before us, and the Imperial Library contains 
samples of others that are similar. M. Paul Boiteau, in his 
remarkable work on playing-cards, has given some admir- 
ably executed specimens. The Chinese Tarot preserves 
several primeval emblems ; the deniers and swords are 
plainly distinguishable, but it would be less easy to discover 
the cups and clubs. 

It was at the epoch of the Gnostic and Manichaean heresies 
that the Tarot must have been lost to the Church, at which 
time also the meaning of the divine Apocalypse perished. 
It was understood no longer that the seven seals of this 
kabbalistic book are seven pantacles, the representation 
of which we give (see p. 376), and that these pantacles 
are explained by the analogies of the numbers, characters, 
and figures of the Tarot. Thus the universal tradition of the 
one religion was a moment broken, darkness or doubt spread 
over the whole earth, and it seemed, in the eyes of ignorance, 
that true Catholicism, the universal revelation, had briefly 


disappeared. The explanation of the book of St John by 
the characters of the Kabbalah will be an entirely new 
revelation, though foreseen by several distinguished magi, one 
among whom, M. Augustin Chaho, thus expresses himself : 
" The poem of the Apocalypse presupposes in the young 
evangelist a complete system and traditions individually 
developed by himself. It is written in the form of a vision, 
and binds in a brilliant framework of poetry the whole 
erudition, the whole thought of African civilisation. An 
inspired bard, the author touches upon a series of ruling 
events ; he draws in bold outlines the history of society from 
cataclysm to cataclysm, and even further still. The truths 
which he reveals are prophecies brought from far and wide, 
of which he is the resounding echo. He is the voice which 
cries, the voice which chants the harmonies of the desert, 
and prepares the paths for the light. His speech peals 
forth with mastery and compels faith, for he carries among 
savage nations the oracles of lao, and unveils Him who 
is the First-Born of the Sun for the admiration of 
civilisations to come. The theory of the four ages is 
found in the Apocalypse, as it is found in the 
books of Zoroaster and in the Bible. The gradual recon- 
struction of primeval federations, and of the reign of God 
among peoples emancipated from the yoke of tyrants and 
the bonds of error, are clearly foretold for the end of the 
fourth age, and the renovation of the cataclysm, exhibited 
at first from afar, even unto the consummation of time. 
The description of the cataclysm and its duration ; the new 
world emerging from the waves, and spreading in all its 
beauty under heaven ; the great serpent, bound for a time 
by an angel in the depths of the abyss ; finally, the dawn 
of that age to come, prophesied by the Word, who appeared 
to the apostle at the beginning of his poem : ' His head and 
his hairs were white like wool, as white as snow, and his 
eyes were as a flame of fire ; and his feet like unto fine 
brass, as if they burned in a furnace ; and his voice as the 
sound of many waters. And he had in his right hand seven 

The Seven Seals of St John. 



stars : and out of his mouth went a sharp two-edged sword : 
and his countenance was as the sun shineth in his strength.' 
Such is Ormuz, Osiris, Chourien, the Lamb, the Christ, the 
Ancient of Days, the man of the time and the river cele- 
brated by Daniel. He is the first and the last, who was, 
who must be, alpha and omega, beginning and end. He 
holds the key of mysteries in his hands ; he opens the great 
abyss of the central fire, where death sleeps beneath his 
canopy of darkness, where sleeps the great serpent awaiting 
the wakening of the ages." 

The author connects this sublime allegory of St John 
with that of Daniel, wherein the four forms of the sphinx 
are applied to the chief periods of history, where the Man- 
Sun, the Word-Light, consoles and instructs the seer. 

" The prophet Daniel beholds a sea tossed by the four 
winds of heaven, and beasts differing one from another 
come out of the depths of the ocean. The empire of all 
things on earth was given them for a time, two times, and 
the dividing of time. They are four who so come forth. 
The first beast, symbol of the solar race of seers, comes from 
the region of Africa, resembling a lion and having eagle's 
wings ; the heart of a man was given it. The second beast, 
emblem of the northern conquerors, who reigned by iron 
during the second age, was like unto a bear ; it had three 
ribs in the mouth of it between the teeth of it, images of 
the three great conquering families, and they said unto it : 
Arise, devour much flesh. After the apparition of the fourth 
beast, there were thrones raised up, and the Ancient of 
Days, the Christ of seers, the Lamb of the first age, was 
manifested. His garment was of dazzling whiteness, his 
head radiant ; his throne, whence came forth living flames, 
was borne upon burning wheels ; a flame of swift fire shone 
in his countenance ; legions of angels or stars sparkled round 
him. The judgment was set, the allegorical books were 
opened. The new Christ came with the clouds of heaven 
and came to the Ancient of Days, and there were given him 
power, honour, and a kingdom over all peoples, tribes, and 


tongues. Then Daniel came near unto one of them that 
stood by, and asked him the truth of all this. And it was 
answered him that the four beasts were four powers which 
should reign successively over the earth." M. Chaho pro- 
ceeds to explain a variety of images, strikingly analogous, 
which are found in almost all sacred books. His observa- 
tions at this point are worthy of remark. 

" In every primitive logos, the parallel between physical 
correspondences and moral relations is established on the 
same roots. Each word carries its material and sensible 
definition, and this living language is as perfect and true as 
it is simple and natural in man the creator. Let the seer 
express by the same word, slightly modified, the sun, day, 
light, truth, and applying the same epithet to a white sun 
and to a lamb, let him say, Lamb or Christ, instead of sun, 
and sun instead of truth, light, civilisation, and there is no 
allegory, but there are true correspondences seized and ex- 
pressed by inspiration. But when the children of night say 
in their incoherent and barbarous dialect, sun, day, light, 
truth, lamb, the wise correspondence so clearly expressed by 
the primitive logos becomes effaced and disappears, and, by 
simple translation, the lamb and the sun become allegorical 
beings, symbols. Remark, in effect, that the word allegory 
itself signifies, in Celtic definition, change of discourse, trans- 
lation. The observation we have made applies exactly to 
all barbarous cosmogonical language. Seers made use of 
the same inspired radical to express nourishment and instruc- 
tion. Is not the science of truth the nourishment of the 
soul ? Thus, the scroll of papyrus, or the book, eaten by 
the prophet Ezekiel ; the little volume which the angel 
gave as food to the author of the Apocalypse ; the festivities 
of the magical palace of Asgard, to which Gangler was 
invited by Har the Sublime ; the miraculous multiplication 
of seven small loaves narrated by the Evangelists of the 
Nazarene ; the living bread which Jesus-Sun gave his 
disciples to eat, saying, ' This is my body,' and a host of 
similar occurrences, are a repetition of the same allegory : 


the life of souls who are nourished by truth truth, which 
multiplies without ever diminishing, but, on the contrary, 
increases in the measure that it nourishes. 

" Exalted by a noble sentiment of patriotism, dazzled by 
the idea of an immense revolution, let a revealer of hidden 
things come forward and seek to popularise the discoveries of 
science among gross and ignorant men, destitute of the most 
simple elementary notions ; let him say, for example, that the 
earth revolves, and that it is shaped like an egg ; what resource 
has the barbarian who hears him except to believe ? Is it not 
plain that every proposition of this nature becomes for him 
a dogma from on high, an article of faith ? And is not the 
veil of a wise allegory sufficient to make it a mythos ? In 
the schools of seers the terrestrial globe was represented by 
an egg of pasteboard or painted wood, and when the young 
children were asked, ' What is this egg ? ' they answered, 
' It is the earth/ Those older children, the barbarians, 
hearing this, repeated, after the little children of the seers : 
' The world is an egg.' But they understood thereby the 
physical, material world, and the seers the geographical, ideal, 
image world, created by mind and the logos. As a fact, the 
priests of Egypt represented mind, intelligence, Kneph, with 
an egg placed upon his lips, to express clearly that the egg 
was here only a comparison, an image, a mode of speech. 
Chournountou, the philosopher of the Ezour-Vedam, explains 
after the same manner to the fanatic Biache what must be 
understood by the golden egg of Brahma." 

We must not wholly despair of a period which still con- 
cerns itself with these serious and reasonable researches ; we 
have cited these pages of M. Chaho with great mental satis- 
faction and profound sympathy. Here is no longer the 
negative and desolating criticism of Dupuis and Volney, 
but tendency towards one faith and one worship connecting 
all the future with all the past ; it is the exoneration of all 
great men falsely accused of superstition and idolatry ; it is, 
finally, the justification of God Himself, that sun of intelli- 
gences who is never veiled for just souls and pure hearts. 


" Great and pre-eminent is the seer, the initiate, the elect of 
nature and of supreme reason," cries the author once more, 
in concluding what we have just cited. " His alone is that 
faculty of imitation which is the principle of his perfection, 
while its inspirations, swift as a lightning flash, direct 
creations and discoveries. His alone is a perfect Word of 
conformity, propriety, flexibility, wealth, creating harmony 
of thought by physical reaction of thought, whereof the 
perceptions, still independent of language, ever reflect 
nature exactly reproduced in his impressions, well judged 
and well expressed in its correspondences. His alone is 
light, science, truth, because imagination, confined to its 
passive secondary part, never governs reason, the natural 
logic which results from the comparison of ideas ; which 
come into being, extend in the same proportion as his needs, 
and because the circle of his knowledge enlarges thus by 
degrees without intermixture of false judgments and errors. 
His alone is a light infinitely progressive, because the rapid 
multiplication of population, after terrestrial renovations, 
composes in a few centuries a new society in all the imagin- 
able moral and political correspondences of its destiny; 
and we might add, his alone is absolute light. The man 
of our time is immutable in himself ; he changes no more 
than nature, in which he is rooted. The social conditions 
which surround him alone determine the degree of his per- 
fection, of which the bounds are virtue, holiness of man, and 
his happiness in the law." 

After such elucidations, will any one ask the utility of 
the occult sciences ? Will they treat with the disdain of 
mysticism and illuminism these living mathematics, these 
proportions of ideas and forms, this revelation permanent 
in the universal reason, this emancipation of mind, this im- 
mutable basis provided for faith, this omnipotence revealed 
to will ? Children in search of illusions, are you dis- 
appointed because we offer you marvels ? Once a man 
said to us, " Raise up the devil, and I will believe in you." 
We answered, " You ask too little ; we will not make the 


devil appear bub vanish from the whole world ; we will chase 
him from your dreams ! " The devil is ignorance, darkness, 
chaotic thought, deformity. Awake, sleeper of the middle 
ages ! See you not that it is day ? See you not the light 
of God filling all nature ? Where now will the destroyed 
prince of perdition dare to shew himself ? 

It remains for us to state our conclusions and to define 
the end and application of this work in the religious and 
philosophical order, and in the order of positive and material 
realisations. As regards the religious order, we have demon- 
strated that the practices of religious worships cannot be 
indifferent, that the magic of religions is in their rites, that 
their moral force is in the triadic hierarchy, and that the 
base, principle, and synthesis of the hierarchy is unity. 
We have demonstrated the universal unity and orthodoxy 
of dogma, clothed successively with various allegorical veils, 
and we have followed the truth saved by Moses from pro- 
fanation in Egypt, preserved in the kabbalah of the 
prophets, emancipated by the Christian school from the 
slavery of the pharisees, attracting all the poetic and 
generous aspirations of Greek and Roman civilisation, pro- 
testing against a new pharisaism more corrupt than the 
first, with the great saints of the middle ages and the bold 
thinkers of the Eenaissance. We have exhibited, I say, that 
truth always universal, always living, alone conciliating 
reason and faith, science and submission ; the truth of 
being demonstrated by being, of harmony demonstrated by 
harmony, of reason manifested by reason. By revealing 
for the first time to the world the mysteries of magic we 
have not sought to revive practices entombed beneath the 
ruins of ancient civilisations, but would say to humanity in 
our day that it is also called to create itself immortal and 
omnipotent by its works. Liberty does not offer itself, it 
must be seized, says a modern writer : it is the same with 
science, for which reason to divulge absolute truth is never 
useful to the vulgar. But at an epoch when the sanctuary 


has been devastated and has fallen into ruins, because its 
key has been thrown over the hedges to the profit of no 
one, I have deemed it my duty to pick up that key, and I 
offer it to him who can take it ; in his turn he will be 
doctor of the nations and liberator of the world. Fables 
and leading-strings are needed, and will always be needed 
by children, but it is not necessary that those who hold the 
leading-strings should also be children, lending a ready ear 
to fables. Let the most absolute science, let the highest 
reason, become the possession of the chiefs of the people; 
let the priestly art and the royal art take up once more the 
double sceptre of antique initiations, and the world will re- 
issue from chaos. Burn no more holy images, destroy no 
more temples ; temples and images are necessary for man ; 
but drive out the merchants from the house of prayer; 
let the blind no longer be leaders of the blind ; reconstruct 
the hierarchy of intelligence and holiness, and recognise 
only those who know as the teachers of those who believe. 
Our book is catholic, and if the revelations it contains are 
likely to alarm the conscience of the simple, we are consoled 
by the thought that they will not read them. We write 
for unprejudiced men, and have no wish to natter irreligion 
any more than fanaticism. If there be anything essentially 
free and inviolable in the world, it is belief. By science 
and persuasion we must endeavour to lead bewrayed 
imaginations from the absurd, but it would be investing 
their errors with all the dignity and truth of the martyr to 
either threaten or constrain them. 

Faith is nothing but superstition and folly if it have not 
reason for its basis, and we cannot suppose that which we 
do not know except by analogy with what we know. To 
define what we are unacquainted with is presumptuous 
ignorance ; to affirm positively what one does not know is 
to lie. So is faith an aspiration and a desire. So be it ; I 
desire it to be so ; such is the last word of all professions of 
faith. Faith, hope, and charity are three such inseparable 
sisters that they can be taken one for another. Thus, in 


religion, universal and hierarchic orthodoxy, restoration of 
temples in all their spendour, re-establishment of all cere- 
monies in their primitive pomp, hierarchic instruction of 
symbols, mysteries, miracles, legends for children, light for 
grown men who will beware of scandalising little ones in 
the symplicity of their faith ; this in religion is our whole 
utopia, and it is also the desire and need of humanity. 

Coming now to philosophy, our own is that of realism 
and positivism. Being is by reason of the being of which 
no one doubts. All exists for us by science. To know is 
to be. Science and its object become identified in the 
intellectual life of him who knows. To doubt is to be 
ignorant. Now, a thing of which we are ignorant does not 
as yet exist for us. To live intellectually is to learn. 
Being developes and amplifies by science. The first con- 
quest of science, and the first result of the exact sciences, 
is the sentiment of reason. The laws of nature are algebraic. 
Thus, the sole reasonable faith is the adhesion of the 
student to theorems, the entire essential justice of which is 
outside his knowledge, though its applications and results 
are sufficiently demonstrated to his mind. Thus, the true 
philosopher believes in what is, and does not admit & poster- 
iori that all is reasonable. But no more charlatanism in 
philosophy, no more empiricism, no more system ! The study 
of being and its compared realities ! A metaphysic of nature! 
Then away with mysticism! No more dreams in philo- 
sophy ; philosophy is not a poesy, but the pure mathematics 
of realities, physical and moral. Leave unto religion the 
freedom of its infinite aspirations, and let it leave in turn 
to science the exact conclusions of absolute experimentalism. 

Man is the son of his works ; he is what he wills to be ; 
he is the image of the God he makes ; he is the realisation 
of his ideal. Should his ideal want basis, the whole edifice of 
his immortality collapses. Philosophy is not the ideal, but 
it serves as a foundation for the ideal. The known is for us 
the measure of the unknown ; by the visible we appreciate 
the invisible ; sensations are to thoughts even as thoughts 


to aspirations. Science is a celestial trigonometry : one of 
the sides of the absolute triangle is the nature which is 
submitted to our investigations; the second is our soul, 
which embraces and reflects nature ; the third is the absolute, 
in which our soul enlarges. No more atheism possible 
henceforward, for we no longer pretend to define God. 
God is for us the most perfect and best of intelligent beings, 
and the ascending hierarchy of beings sufficiently demon- 
strates his existence. Do not let us ask for more, but, to- 
be ever understanding him better, let us grow perfect by 
ascending towards him. No more ideology ; being is being, 
and cannot perfectionise save according to the real laws of 
being. Observe, and do not prejudge ; exercise our 
faculties, do not falsify them ; enlarge the domain of life in 
life ; behold truth in truth ! Everything is possible to him 
who wills only what is true ! Rest in nature, study, know, 
then dare ; dare to will, dare to act, and be silent ! No 
more hatred of anyone. Everyone reaps what he sows. 
The consequence of works is fatal, and to judge and chastise 
the wicked is for the supreme reason. He who enters into- 
a blind alley must retrace his steps or be broken. Warn 
him gently, if he can still hear you, but human liberty must 
take its course. We are not the judges of one another. 
Life is a battle-field. Do not pause in the fighting on 
account of those who fall, but avoid trampling them. Then 
conies the victory, and the wounded on both sides, become 
brothers by suffering and before humanity, will meet in the 
ambulances of the conquerors. 

Such are the consequences of the philosophical dogma of 
Hermes ; such has been from all time the ethic of true 
adepts ; such is the philosophy of the Rosicrucian inheritors 
of all the ancient wisdoms ; such is the secret doctrine of 
those associations that are treated as subversive of the 
public order, and have ever been accused of conspiring 
against thrones and altars. The true adept, far from dis- 
turbing the public order, is its firmest supporter. He has 
too great a respect for liberty to desire anarchy ; child of 


the light, he loves harmony, and knows that darkness begets 
confusion. He accepts everything that is, and denies only 
what is not. He wills true religion, practical, universal, 
full of faith, palpable, realised in all life ; he wills it to 
have a wise and powerful priesthood, surrounded by all the 
virtues and all the prestige of faith. He wills the universal 
orthodoxy, the absolute, hierarchic, apostolic, sacramental, 
incontestable, and uncontested catholicity. He wills an 
experimental philosophy, real, mathematical, modest in its 
conclusions, untiring in its researches, scientific in its pro- 
gress. Who, therefore, can be against us if God and reason 
are with us ? Does it matter if man prejudge and slander 
us ? Our entire justification is in our thoughts and our 
works. We come not, like (Edipus, to destroy the sphinx of 
symbolism ; we seek, on the contrary, to resuscitate it. The 
sphinx devours only blind interpreters ; and he who slays 
it has not known how to divine it properly ; it must be 
subdued, enchained, and compelled to follow us. The 
sphinx is the living palladium of humanity, it is the con- 
quest of the King of Thebes ; it would have been the 
salvation of (Edipus, had (Edipus completely divined its 
enigma ! 

In the positive and material order, what must be con- 
cluded from this work ? Is magic a force which science 
may abandon to the boldest and wickedest ? Is it a cheat 
and falsehood of those who are skilled in fascinating the 
ignorant and feeble ? Is the philosophical mercury the 
exploitation of credulity by address ? Those who have 
understood us know already how to answer these questions. 
In these days, magic can be no longer the art of fascina- 
tions and illusions ; those only who wish to be deceived can 
be deceived now. But the narrow and rash incredulity of 
the last century is denied in totality by nature herself. We 
are environed with prophecies and miracles ; doubt once 
unwisely denied them ; now, science explains them. No, 
Monsieur le Comte de Mirville, a destroyed spirit is not 
allowed to disturb the empire of God ! No, things unknown 



cannot be explained by things impossible ! No, invisible 
beings are not permitted to deceive, torment, seduce, and 
even kill the living creatures of God, men, already so 
ignorant, and scarce able to combat their own delusions ! 
Those who told you all this in your childhood, Monsieur le 
Comte, have deceived you, and if you were child enough 
once to listen to them, be man enough now to disbelieve 
them. Man is himself the creator of his heaven and hell, 
and there are no demons except our own follies. Minds 
chastised by truth are corrected by the chastisement, and 
dream no more of disturbing the world. If Satan exist, he 
can be only the most unfortunate, most ignorant, most 
humiliated, and most impotent of beings. The existence of 
a universal agent of life, of a living fire, of an astral light, 
is demonstrated by facts. Magnetism enables us to under- 
stand to-day the miracles of old magic ; the facts of second 
sight, aspirations, sudden cures, thought-reading, are now 
admitted and familiar things, even among our children. 
But the tradition of the ancients has been lost, discoveries 
have been regarded as new, the last word is sought about 
observed phenomena, minds grow excited over meaningless 
manifestations, fascinations are experienced without being 
understood. We say, therefore, to table- turners : These 
prodigies are not novel; you can perform even greater 
wonders if you study the laws of nature. And what will 
follow a new acquaintance with these powers ? A new 
career opened to the activity and intelligence of man, the 
battle of life reorganised with arms more perfect, and the 
possibility restored to the flower of intelligence of once 
more becoming the masters of all destinies, by providing 
true priests and great kings for the world to come ! 




The Greek text was first published after an ancient manuscript, by 
Gilbert Gautrinus, in De Vita et Morte Moysis, Lib. III., p. 206 ; and 
subsequently reproduced by Laurent Moshemius in his Sacred and 
Historico-Oitical Observations. Amsterdam, 1721. Translated and 
interpreted for the first time by liphas Le"vi. 

NUCTEMERON signifies the day of the night or the night 
illumined by day. It is analogous to the " Light Issuing 
from Darkness," which is the title of a well-known Hermetic 
work. It may also be translated THE LIGHT OF OCCULTISM. 
This monument of transcendent Assyrian magic is suffi- 
ciently curious to make it superfluous to enlarge on its 
importance. We have not merely evoked Apollonius, we 
have possibly resuscitated him. 


The First Hour. 

In unity, the demons chant the praises of God ; they lose their malice 
and fury. 

The Second Hour. 

By the duad, the Zodiacal fish chant the praises of God ; the fiery 
serpents interlace about the caduceus, and the lightning becomes 
liarmon, ous. 

The Third Hour. 

The serpents of the Hermetic caduceus entwine three times ; Cerberus 
opens his triple jaw, and fire chants the praises of God with the three 
tongues of the lightning. 



The Fourth Hour. 

At the fourth hour the soul revisits the tombs ; the magical lamps 
are lighted at the four corners of the circle ; it is the time of en- 
chantments and illusions. 

The Fifth Hour. 
The voice of the great waters celebrates the God of the heavenly 

The Sixth Hour. 

The spirit believes itself immovable ; it beholds the infernal monsters 
swarm down upon it, and does not fear. 

The Seventh Hour. 

A fire, which imparts life to all animated beings, is directed by the 
will of pure men. The initiate stretches forth his hand, and pains are 

The Eighth Hour. 

The stars utter speech to one another ; the soul of the suns corre- 
sponds with the exhalation of the flowers ; chains of harmony create 
correspondence between all natural things. 

The Ninth Hour. 
The number which must not be divulged. 

The Tenth Hour. 

The key of the astronomical cycle and of the circular movement of 
human life. 

The Eleventh Hour. 

The wings of the genii move with a mysterious and deep murmur ; 
they fly from sphere to sphere, and bear the messages of God from 
world to world. 

The Twelfth Hour. 

The works of the light eternal are fulfilled by fire. 


THESE twelve symbolical hours, analogous to the signs of 
the magical Zodiac and to the allegorical labours of 
Hercules, represent the schedule of the works of initiation. 
It is necessary therefore (1) To overcome evil passions, and, 
according to the expression of the wise Hierophant, compel 


the demons themselves to praise God. (2) To study the 
balanced forces of nature, and know how harmony results 
from the analogy of contraries ; to know also the great 
magical agent and the twofold polarisation of the universal 
light. (3) To gain initiation into the triadic principle of all 
theogonies and all religious symbols. (4) To know how to 
overcome all phantoms of imagination, and triumph over all 
illusions. (5) To understand after what manner universal 
harmony is produced in the centre of the four elementary 
forces. (6) To become inaccessible to fear. (7) To practise 
the direction of the magnetic light. (8) To learn prevision 
of effects by the calculus of the balance of causes. (9) To 
understand the hierarchy of instruction, to respect the 
mysteries of dogma, and to keep silence in presence of the 
profane. (10) To study astronomy exhaustively. (11) To 
become initiated by analogy into the laws of universal life 
and intelligence. (12) To fulfil the great works of nature 
by direction of the light. 

Here follow the names and attributions of the genii who 
preside over the twelve hours of the ISTuctemeron. By these 
genii the ancient hierophants understood neither angels nor 
demons, but moral forces or personified virtues. 

Genii of the First Hour. 

PAPUS, physician. SINBUCK, judge. KASPHUIA, necro- 
mancer. ZAHUN, genius of scandal. HEIGLOT, genius of 
snowstorms. MIZKUN, genius of amulets. HAVEN, genius 
of dignity. 


Wj must become the physician and judge of ourselves in 
order to vanquish the witchcrafts of the necromancer, conjure 
and contemn the genius of scandal, triumph over the opinion 
which freezes all enthusiasms, and confounds everything in 
the same cold pallor, like the genius of the snowstorms; 
know, finally, the virtue of signs so as to enchain the 


genius of amulets that we may reach the dignity of the 

Genii of the Second Hour. 

SISERA, genius of desire. TORVATUS, genius of discord. 
NITIBUS, genius of the stars. HIZARBIN, genius of the seas. 
SACHLUPH, genius of plants. BAGLIS, genius of measure and 
balance. LABEZERIN, genius of success. 


We must learn how to will and thus transform the genius 
of desire into power ; the hindrance to will is the genius of 
discord, who is bound by the science of harmony. Harmony 
is the genius of the stars and of the seas ; we must study the 
virtue of plants, and understand the laws of the balance of 
measure in order to attain success. 

Genii of the Third Hour. 

HAHABI, genius of fear. PHLOGABITUS, genius of adorn- 
ments. EIRNEUS, destroying genius of idols. MASCARUN, 
genius of death. ZAROBI, genius of precipices. BUTATAR, 
genius of calculations. CAHOR, genius of deception. 


When you have conquered the genius of fear by the 
growing force of your will, you will know that dogmas are 
the sacred adornments of truth unknown to the vulgar ; 
but you will cast down all idols in your intelligence ; you will 
bind the genius of death ; you will fathom all precipices and 
subject the infinite itself to the ratio of your calculations ; 
and thus you will ever escape the ambushes of the genius 
of deception. 

Genii of the Fourth Hour. 

PHALGUS, genius of judgment. THAGRINUS, genius of 
confusion. EISTIBUS, genius of divination. PHARZUPH, 


genius of fornication. SISLAU, genius of poisons. 
SCHIEKRON, genius of bestial love. ACLAHAYR, genius of 


The power of the magus is in his judgment, which enables 
him to avoid the confusion consequent on antinomy and the 
antagonism of principles ; he practises the divination of the 
sages, but he despises the illusions of enchanters who are 
the slaves of fornication, artists in poisons, ministers of 
'bestial love ; in this way he is victorious over fatality, which 
is the genius of sport. 

Genii of the Fifth Hour. 

ZEIRNA, genius of infirmities. TABLIBIK, genius of fascination. 
TACRITAU, genius of goetic magic. SUPHLATUS, genius of 
the dust. SAIR, genius of the stibium of the sages. 
BARCUS, genius of the quintessence. CAMAYSAR, genius of 
the marriage of contraries. 


Triumphing over human infirmities, the magus is no 
longer the sport of fascination ; he tramples on the vain 
and dangerous practices of goetic magic, the whole power of 
which is but dust driven before the wind ; but he possesses 
the stibium of the sages ; he is armed with all the creative 
powers of the quintessence; and he produces at will the 
harmo' .y which results from the analogy and the marriage 
of contraries. 

Genii of the Sixth Hour. 

TABRIS, genius of free will. SUSABO, genius of voyages. 
EIRNILUS, genius of fruits. NITIKA, genius of precious 
stones. HAATAN, genius who conceals treasures. HATIPHAS, 
genius of attire. ZAREN, avenging genius. 



The magus is free ; he is the occult king of the earth, 
and he traverses it as one passing through his own domain. 
In his voyages he becomes acquainted with the juices of 
plants and fruits, and with the virtues of precious stones ; 
he compels the genius who conceals the treasures of nature to 
deliver him all his secrets ; he thus penetrates the mysteries 
of form ; understands the vestures of earth and speech ; and 
if he be misconstrued, if the nations are inhospitable towards 
him, if he pass doing good but receiving outrages, then is 
he ever followed by the avenging genius. 

Genii of the Seventh Hour. 

SIALUL, genius of prosperity. SABRUS, sustaining genius. 
LIBRABIS, genius of hidden gold. MIZGITARI, genius of 
eagles. CAUSUB, serpent-charming genius. SALILUS, genius 
who sets doors open. JAZER, genius who compels love. 


The septenary expresses the victory of the magus ; who 
gives prosperity to men and nations ; who sustains them by 
his sublime instructions ; who broods like the eagle ; who 
directs the currents of the astral fire, represented by serpents ; 
the gates of all sanctuaries are open to him, and in him all 
souls who yearn for truth repose their trust ; he is beautiful 
in his moral grandeur ; and everywhere does he take with 
him that genius by the power of which we obtain love. 

Genii of the Eighth Hour 

vrvnfn uj i>iw mwjiwiu, 

NANTUR, genius of writing. TOGLAS, genius of treasures. 
ZALBURIS, genius of therapeutics. ALPHUN, genius of doves. 
TUKIPHAT, genius of the schamir. ZIZUPH, genius of mys- 
teries. CUNIALI, genius of association. 



These are the genii who obey the true magus ; the doves 
represent religious ideas; the schamir is an allegorical 
diamond, which in magical traditions represents the stone of 
the sages, or that force which nothing can resist, because it 
is based on truth. The Arabs still say that the schamir, 
originally given to Adam and lost by him after his fall, was 
recovered by Enoch and possessed by Zoroaster ; and that 
Solomon subsequently received it from an angel when he 
entreated wisdom from God. By means of this magical 
diamond, Solomon himself dressed the stones of the temple 
merely by touching them with the schamir. 

Genii of the Ninth Hour* 

EISNUCH, genius of agriculture. SUCLAGUS, genius of fire. 
KIRTABUS, genius of languages. SABLIL, genius who dis- 
covers thieves. SCHACHLJL, genius of the sun's rays. 
COLOPATIRON, genius who sets prisons open. ZEFFAK, genius 
of irrevocable choice. 


This number, says Apollonius, must be passed over in 
silence, because it contains the great secrets of the initiate, 
the power which fructifies the earth, the mysteries of secret 
fire, the universal key of languages, the second sight from 
which evil-doers cannot remain concealed. The great laws of 
equilibrium and of luminous motion represented by the four 
animals of the Kabbalah, and in Greek mythology by the 
four horses of the sun, the key of the emancipation of 
bodies and souls, opening all prisons, and that power of 
eternal choice which completes the creation of man and 
establishes him in immortality. 

Genii of the Tenth Hour. 

SEZARBIL, devil or hostile genius. AZEUPH, destroyer of 
children. ARMILUS, genius of cupidity. KATARIS, genius 


of dogs or of the profane. RAZANIL, genius of the onyx. 
BUCAPHI, genius of stryges. MASTHO, genius of delusive 


Numbers end with nine, and the distinctive sign of the 
denary is zero, itself without value, added to unity. The 
genii of the tenth hour represent all which, being nothing in 
itself, receives great power from opinion, and can suffer con- 
sequently the omnipotence of the sage. We tread here on 
hot earth, and we must be permitted to omit elucidations to 
the profane as to the devil, who is their master, or the 
destroyer of children, who is their love, or the cupidity, which 
is their god, or the dogs, to which we do not compare them, 
or to the onyx, which they possess not, or to the stryges, who 
are their courtesans, or to the false appearances which they 
take for truth. 

Genii of the Eleventh Hour. 

uEGLUN, genius of the lightning. ZUPHLAS, genius of 
forests. PHALDOR, genius of oracles. ROSABIS, genius of 
metals. ADJUCHAS, genius of rocks. ZOPHAS, genius of 
pantacles. HALACHO, genius of sympathies. 


The lightning obeys man ; it becomes the vehicle of his 
will, the instrument of his power, the light of his torches ; 
the oaks of the sacred forests utter oracles : metals change 
and transmute into gold, or become talismans ; rocks move 
from their foundation, and, drawn by the lyre of the grand 
hierophant, touched by the mysterious schamir, transform 
into temples and palaces ; dogmas evolve ; symbols repre- 
sented by pantacles become efficacious ; minds are enchained 
by powerful sympathies, and obey the laws of family and 


Genii of the Twelfth Hour. 

TARAB, genius of extortion. MISRAN, genius of persecu- 
tion. LABUS, genius of inquisition. KALAB, genius of 
sacred vessels. HAHAB, genius of royal tables. MARNES, 
genius of the discernment of spirits. SELLEN, genius of the 
favour of the great. 


Here now is the fate which the magi must expect, and 
how their sacrifice must be consummated ; for after the 
conquest of life, they must know how to immolate them- 
selves in order to be reborn immortal. They will suffer 
extortion; gold, pleasure, vengeance will be required of 
them, and if they fail to satisfy vulgar cupidities they will 
be the objects of persecution and inquisition ; yet the sacred 
vessels are not profaned ; they are made for royal tables, 
that is, for the feasts of the understanding. By the discern- 
ment of spirits they will know how to protect themselves 
from the favour of the great, and they will remain in- 
vincible in their strength and in their liberty. 


Extracted from the ancient Talmud termed Mischna 
ly the Jews 

The Nuctemeron of Apollonius, borrowed from Greek 
theurgy, completed and explained by the Assyrian hierarchy 
of genii, perfectly corresponds to the philosophy of numbers 
as we find it expounded in the most curious pages of the 
Talmud. Thus, the Pythagoreans go back further than 
Pythagoras ; thus, Genesis is a magnificent allegory, which, 


under the form of a narrative, conceals the secrets not 
only of the creation achieved of old, but of permanent and 
universal creation, the eternal generation of beings. "We 
read as follows in the Talmud : " God hath stretched out 
the heaven ^ke a tabernacle ; He hath spread the world like 
a table richly dight ; and He hath created man as if He 
invited a guest." Listen now to the words of the King 
Schlomoh : " The divine Chocmah, Wisdom, the Bride of 
God, hath built a house unto herself, and hath dressed 
two pillars. She hath immolated her victims, she hath 
mingled her wine, she hath spread the table, and 
she hath despatched her servitors." This Wisdom, who 
builds her house according to a regular and numerical 
architecture, is that exact science which rules in the works 
of God. It is His compass and His square. The seven 
pillars are the seven typical and primordial days. The 
victims are natural forces which are propagated by under- 
going a species of death. Mingled wine is the universal 
fluid, the table is the world with the waters full of fishes. 
The servants of Chocmah are the souls of Adam and of 
Chavah (Eve). The earth of which Adam was formed was 
taken from the entire mass of the world. His head is 
Israel, his body the empire of Babylon, and his limbs are 
the other nations of the earth. (Here manifest the aspira- 
tions of the initiates of Moses towards a universal oriental 
kingdom.) Now, there are twelve hours in the day of 
man's creation. 

First Hour. 

God combines the scattered fragments of earth ; he 
kneads them together, and forms one mass, which it is his 
will to animate. 


Man is the synthesis of the created world ; in him recurs 
the creative unity ; he is made in the image and likeness 
of God. 


Second Hour. 

God designs the form of the body ; he separates it into 
two sections, so that the organs may be double, for all force 
and all life result from two, and it is thus the Elohim made 
all things. 


Everything lives by movement, everything is maintained 
by equilibrium, and harmony results from the analogy of 
contraries ; this law is the form of forms, the first mani- 
festation of the activity and fecundity of God. 

Third Hour. 

The limbs of man, obeying the law of life, manifest of 
themselves and are completed by the generative organ, 
which is composed of one and two, figure of the triadic 


The triad issues spontaneously from the duad ; the move- 
ment which produces two also produces three ; three is the 
key of numbers, for it is the first numeral synthesis ; in 
geometry it is the triangle, the first complete and enclosed 
figure, generatrix of an infinity of triangles, whether like or 

Fourth Hour. 

God breathes upon the face of man and imparts to him a 


The tetrad, which geometrically gives the cross and the 
square, is the perfect number ; now, it is in perfection of 
form that the intelligent soul manifests ; according to this 
revelation of the Mischna, the child would not become 
animated in the mother's womb till after the complete 
formation of all its members. 


Fifth Hour. 

Man stands upon his feet, he is weaned from earth, he 
walks and goes where he will. 


The number five is that of the soul, typified by the 
quintessence which results from the equilibrium of the four 
elements ; in the Tarot this number is represented by the 
high-priest or spiritual autocrat, type of the human will, 
that high-priestess who alone decides our eternal destinies. 

Sixth Hour. 

The animals pass before Adam, and he gives a suitable 
name to each. 


Man by toil subdues the earth and overcomes the animals ; 
by the manifestation of his liberty he produces his word 
or speech in the environment which obeys him; herein 
primordial creation is completed. God formed man on the 
sixth day, but at the sixth hour of the day man fulfils the 
work of God, and to some extent recreates himself, by en- 
throning himself as king of nature, which he subjects by 
his speech. 

Seventh Hour. 

God gives Adam a companion brought forth out of the 
man's own substance. 


When God had created man in his own image, He rested 
on the seventh day, for He had given unto Himself a fruitful 
bride who would unceasingly work for Him ; nature is the 
bride of God, and God rests on her. Man, becoming creator 
in his turn by means of the word, gives himself a com- 
panion like unto himself, on whose love he may lean hence- 
forth ; woman is the work of man ; by loving her, he makes 


her beautiful, and he also makes her a mother ; woman is 
true human nature, daughter and mother of man, grand- 
daughter and grandmother of God. 

Eighth Hour. 

Adam and Eve enter the nuptial bed ; they are two when 
they lie down, and when they arise they are four. 


The tetrad joined to the tetrad represents form balancing 
form, creation issuing from creation, the eternal equipoise 
of life ; seven being the number of God's rest, the unity 
which follows it signifies man, who toils and co-operates with 
nature in the work of creation. 

Ninth Hour. 
God imposes his law on man. 


Nine is the number of initiation, because, being composed 
of three times three, it represents the divine idea and the 
absolute philosophy of numbers, for which reason Apollonius 
says that the mysteries of the number nine are not to be 

Tenth Hour. 
At the tenth hour Adam falls into sin. 


According to the kabbalist ten is the number of matter, 
of which the special sign is zero ; in the tree of the 
sephiroth ten represents Malchuth, or exterior and material 
substance ; the sin of Adam is therefore materialism, and 
the fruit which he plucks from the tree represents flesh 
isolated from spirit, zero separated from unity, the schism 
of the number ten, giving on the one side a despoiled unity 
and on the other nothingness and death. 


Eleventh Hour. 

At the eleventh hour the sinner is condemned to labour, 
and to expiate his sin by suffering. 


In the Tarot, eleven represents force, which is acquired 
through trials ; God sends man pain as a means of salvation, 
and hence he must strive and endure that he may conquer 
intelligence and life. 

Twelfth Hour. 

Man and woman undergo their sentence ; the expiation 
begins, and the liberator is promised. 


Such is the completion of moral birth ; man is fulfilled, 
for he is dedicated to the sacrifice which regenerates ; the 
exile of Adam is like that of (Edipus ; like CEdipus he becomes 
the father of two enemies, but the daughter of (Edipus is the 
pious and virginal Antigone, while Mary issues from the 
race of Adam. 



ABRAHAM the Jew, 266, 267 

Abraxas, 79, 152, 229, 266 

Abracadabra, 209, 212 

Absolute, 41, 44, 58, 155, 169, 264, 

Achilles, 35 

Active and Passive, 38 

Adam, the Human Tetragram, 37 ; 
signified by Jod, 51 ; impression 
of his Fall on the Astral Light, 80 ; 
see also 89, 124, 156, 256, 399 

Addhanari, 167 

Adonhiram, 256 

.ffischylus, 15 

Agrippa, Cornelius, not a great ma- 
gician, 10 ; great and unfortunate, 
23 ; submitted to the religion of his 
time, 47 ; his miserable death, 88, 
99, 161 ; see also 164, 202, 238, 263, 

Alchemy, see Magnum Opus 

Ammonius Saccas, 7, 18 

Anael, 76, 236, 353 

Analogy. See Hermetic Axiom, but 
also 165, 166, 167 

Androgyne, 14 

Android, 312, 370 

Animal Magnetism, see Magnetism 

Antichrist, 55 

Aour, 182 

Apollonius, 4, 13, 30, 64, 72, 86, 88, 
98, 115, 117, 118, 263, 282, 294, 

Apocalypse, 5, 6, 43, 77, 91, 150, 227, 
257, 258, 371, 375 

Apuleius, 16, 17, 18, 30, 32, 120, 281, 
283, 326 

Aqua Toffana, 145, 148 

Archimedes, 29, 98, 103 

Ark of the Covenant, 371 

Ars Notoria, 12 

Asch Mezareph, 152 

Asiah, 50 

Astral Body, not always of the same 
sex as the physical, 83 ; dissolution 
at death, 112 ; in conformity with 
the condition of thought, 121 ; means 

of communication between soul and 
body, 233 

Astral Intoxication, 133 

Astral Light, a force more powerful 
than steam, 13 ; the soul of the 
world, 41; manifested by four 
phenomena, 52 ; secret of its direc- 
tion, 53 ; the glass of vision, 61 ; 
mother of forms, 62 ; governed by 
human will, 64; the astral light and 
magnetism, 69 ; laws which rule it, 
70 ; the universal seducer, 71 ; the 
astral light and the fire of hell, 72 ; 
the book of consciences, 73 ; im- 
pression of the Fall of Adam there- 
on, 80 ; the body of the Holy Ghost, 
81 ; transformed at conception into 
human light, 82 ; its dual move- 
ment, 101 ; explains spirit pheno- 
mena, 104 ; application to the 
Translucid, 112 ; gives warning of 
coming influences, 132 ; preserves 
impressions of all visible things, 
137 ; the astral light and the doc- 
trine of signatures, 139 ; the soul's 
purgation in the astral light, 143 ; 
identical 'with the old serpent, 182 ; 
transmits the memory of forms, 
208 ; how it is projected by man, 
233 ; the agent of alchemy, 265 ; 
the great book of divinations, 348 

Astrology, 137 et seq. 

Athanor, 54, 67, 108, 269 

Atziluth, 50, 259, 372 

Azot and Azoth, the God of the sages, 

16 ; the word which contains all, 

17 ; a name of the Astral Light, 
53, 97 ; contains the Incommuni- 
cable Axiom, 54 ; an alchemical 
element, 57 ; transmutation and 
Azoth, 161 ; how composed, 265 ; 
the fire of the philosophers, 337 ; 
identical with the word Tarot, 360; 
see also 153, 156, 226, 230 

Baphomet, 14, 229, 288, 296 
Belot, Jean, 322 



Bereschith, 96, 315 

Bewitchment, 129 et seq., 307 et seq. 

Binah, 59, 67, 90, 95 

Black Magic, 126, 209, 279, 288 et seq. 

Black Sabbath, 8, 14, 72, 113, 127, 

209, 261, 291 et seq. 
Blazing Star, 36 
Bodin, demonologist, 131 
Bohme, Jacob, 20 
Briah, 50, 259, 372 
Bull Hieroglyph, 57, 167, 355 ; see 

also Cherub and Sphinx 

Cadmus, 89, 372 

Caduceus, 79, 110, 387 

Cain and Abel, 41, 132, 257 

Cainites, 181 

Cagliostro, Count, 89, 125, 145, 233, 

Cardan, Jerome, 7, 98, 141, 142, 245, 

248, 263 

Cartomancy, 315 
Cato, 7 

Cazotte, Jacques, 89, 145, 214 
Chateaubriand, 101 
Cherub, 77, 257 ; see Sphinx and Bull 
Chesed, 49, 50, 59, 90, 95, 290 
Chiromancy, 140 
Chochmah, 59, 67, 90, 95, 396 
Christ, 46, 81, 185 
Clavicles of Solomon, 235 
Convulsionaries, 105 
Cortices, 47, 60 

Cross, 52, 56, 67, 183, 222, 227, 260 
Cynocephalus, 79 

Dante, 18 

Death, as change, 31 ; always pre- 
ceded by sleep, 69 ; no death for 
the sage, 158 ; its terrors the 
daughters of ignorance, 176 ; there 
is no death, 270 

Dionysius the Areopagite, 7, 18 

Descartes, 27 

Devil, 92, 126, 148, 288, 297 ; see also 
Satan and Lucifer 

Diaphane, 34, 64, 82 

Divination, 87, 160 et seq., 223, 346 

Divine Names, 92 

Dragon, 79 ; see Serpent 

Dreams, 61, 63, 124 

Duad, 38, 41, 42, 51, 291, 387, 397 

Duchentau, 66, 152, 203, 235, 256 

Duodenary, 263 

Dupuis, 22, 167, 258, 379. 

Eagle Hieroglyph, 57, 167, 355 
Edenic Mystery, 97 

Elagabalus, 152 

Elder of the Kabbalah, 91 

Elementary Spirits, 57, 59, 125, 215 

Elias, 47, 273 

Eliphas Levi, 65, 111 

Embryonic, 73, 112 

Emerald Table, 28, 43, 153, 265, 336 

Enchiridion, 246, 303 

Enoch, 5, 43, 77, 89, 139, 263, 372 

Epaminondas, 7 

Equilibrium, 74, 81, 138, 165, 200 r 

203, 236, 309, 397 
Eros and Anteros, 40, 257 
Ether, 53 

Etteilla, 96, 108, 110, 164, 357, 358 
Eve, 17, 37, 51, 156 
Evocations, 276, 297 
Extreme Unction, 345 
Ezekiel, 5, 6, 10, 22, 56, 96, 150, 167,. 

240, 249, 257, 315, 353, 360 

Fabre d'Olivet, 182 

Faith, basis of, 153 ; reason and faith, 
165 ; professions of faith, 166 ; faith 
as aspiration and desire, 382 

Fascination, 285 

Faust, 21, 31 

Fifty Gates, 96 

First Cause, 46, 49, 52 

First Matter, 264, 339 

Fixed and Volatile, 58, 107, 337 

Flamel, Nicholas, 106, 162, 194, 265. 
266, 269 

Fohi, 38, 45 

Four Ages, 59 

Four Elements, 57 

Gabriel, 76, 236 

Gaffarel, 96, 139, 316, 322, 356, 371 

Galatinus, 20 

Gaufridi, 123 

Gebelin, Court de, 96, 108, 110, 211, 

Geburah, 49, 50, 59, 90, 95, 96, 290, 


Gematria, 96, 211 
Genesis of Enoch, 18 ; see Tarot. 
Geomancy, 349 
Gilles de Laval, 305 
Girard, Father, 123, 127 
Gnosis, 37, 39, 50, 227 
God, the Azot of the Sages, 16 ; 

necessity and liberty in God, 40 ; 

divine unity and triplicity, 41, 45 ; 

tetradic name of God, 51 ; secret of 

God, 55 ; essential idea of God, 58 ' r 

God and faith, 155 : how God is. 



defined, 166; the works of God, 
167 ; God and miracles, 339 

Grand Grimoire, 147 

Grandier, Urban, 23, 85, 122, 127, 

Great Arcanum, partly divined by 
(Edipus, 16 ; the secret of direct- 
ing the Astral Light, 53 ; on what 
it depends, ib. ; characteristics of, 
57 ; occult name of, 161 ; sym- 
bolical representation of, 162 ; the 
astral movement and the Great 
Arcanum, 167 ; first principles of, 
200 ; revelation of, 266 ; royalty of 
its possessor, 335 ; the Great Ar- 
canum and the " Manual " of Para- 
celsus, 336 ; see also 231 

Great Magic Agent, see Astral Light 

Great Work, see Magnum Opus 

Grimoire of Honorius, 303 

Gyges, Ring of, 284 

Hermanubis, 40, 289, 294, 339 
'Hermes, 5, 14, 28, 30, 34, 42, 43, 53, 
86, 87, 89, 106, 107, 152, 197, 263, 
^Hermetic Axiom, the sole doctrine of 

^\magic, 35 ; trinity and unity of, 
37, 44 ; the sole dogma of univers>l 
religion, 56 ; the HermetiQjtxibm 
and divination, 8f"|~pToves the re- 
ality of evocations, 207 ; conse- 
quences of, 384 ; see also 53, 106, 
204, 259 

Hiram, 188 

Hod, 95 

Holy Spirit, 42, 46, 81 

Homer, 15, 16 

Hyle, 50, 229 

Imagination, 35, 60, 124, 223, 349, 


Immortality, 56 
Incommunicable Axiom, 53 
Initiation, 88, 251 
Inri, 52, 54, 156 
Insufflation, 342 
Intelligible Worlds, 44 

Jacob and the angel, 40 

Jacques de Molay, 9 

Jakin and Bohas, 38, 75, 153, 167, 

259, 357, 372 
Jesod, 95 
Jettatura, 149 
Jetzirah, 50, 259, 372 
Jod, 38, 40, 51, 94, 96 

Jod He Vau He, 37, 52, 77, 91, 356 ; 

see also Tetragram 
Julian the Apostate, 7, 22, 30, 47, 101, 

118, 183, 205, 266, 294 
Jupiter (the planet), 79, 141, 236, 

237, 249 

Kabbalah, symbols containing its 
secrets, 5 ; reconciliation of reason 
and faith through the Kabbalah, 
6 ; Dante and the Kabbalah, 18 ; 
its admirable doctrine, 19 ; ele- 
ments of, 20 ; literature of, ib. ; 
Enoch, father of the Kabbalah, 43 ; 
fundamental principle of, 49 ; key 
of, 50 ; sole dogma of, 52, 137 ; 
kabbalistic elements, 57, 58 ; the 
kabbalistic pentagram, 65 ; kab- 
balistic equilibrium, 74 ; kabbalistic 
angelology, 76 ; the Kabbalah and 
the primeval book, 89 ; kabbalistic 
groundwork of religion and science, 
90 ; kabbalistic Sephiroth, 91 ; 
The Tarot and Kabbalah, 93-97; 
kabbalistic pneumatology, 124 ; 
kabbalistic symbolism, 139 ; the 
Kabbalah and the law of nature, 
156 ; the Kabbalah and the key of 
occult science, 169 ; Lucifer in the 
Kabbalah, 177 ; magnetism and the 
Kabbalah, 201 ; kabbalistic scape- 
goat, 209 ; the practical Kabbalah, 
211 ; the Kabbalah and the apoca- 
lypse, 259 ; the sacred book of the 
Kabbalah, 266 ; the four beasts of, 

Kether, 49, 59, 67, 90, 95 

Khunrath, Henry, 98, 107, 247, 266, 

Kircher, Father, 2 

Labarum, 261 

Lamennais, Abbe, 27 

Lavater, 237 

Liberty, 74, 87, 107 

Lingam, 58, 79 

Lion hieroglyph, 57, 167, 355 

Logos, 43, 73, 80, 2] 2 ; see Word 

Loudun. Devils of, 122 

Love, 17 

Lucifer, burning sceptre of, 17 ; a 
name of the Great Magical Agent, 
53, 71 ; the kabbalistic Lucifer, 
177 ; the gnostic Lucifer, 179 ; 
signature of, 189 ; restitution of, 

Lucifuge, 71 



Lully, Raymond, 10, 88, 98, 106, 

194, 265, 266, 269, 336, 370 
Lycanthropy, 120 

Macrocosm, 36, 40, 44, 67 

Macroprosopus, 57 

Magi, Three, 5, 227 

Magic, its early history, 3, 4 ; science 
the basis of, 5 ; the Church and 
magic, 7 ; power and reality of, 11 ; 
alone imparts true science, 28 ; 
divine arid infernal magic, 29 ; 
differs from mysticism, 80 ; the 
sacerdotal and royal art, 87 ; opera- 
tion of, 195 ; ceremonial magic, 
205 ; see also Black Magic 

Magical Instruments, 205, 245 et seq. 

Magic Chain, 99, 260 et seq. 

Magic Rod, 69 

Magic Squares, 360-363 

Magnes, interior, 134, 335 

Magnesia, 97, 106 

Magnetic Fluid, 53 

Magnetism, 63, 64, 69, 70, 201, 232, 
285, 344, 386 

Magnum Opus, the doctrine under- 
lying alchemical symbols, 3 ; al- 
chemical elements, 57 ; definition 
of the great work, 106 ; prophets 
of alchemy, 107 ; necessary instru- 
ments, 108 ; alchemical sun and 
moon, 154 ; alchemical name of the 
Great Arcanum, 162 ; poverty the 
protection of the Magnum Opus, 
192 ; secrets of, 264 ; the Magnum 
Opus a magical operation, 268 ; 
mandragore of the alchemists, 312 ; 
definition of the stone, 335 ; al- 
chemical gold, 337 

Malchuth, 49, 50, 90, 91, 95, 399 

Man Hieroglyph, 57, 335 

Mandragore, 312 

Manes, 3 

Manichseanism, 291 

Mars (planet), 76, 141, 236, 237, 249 

Mary the Egyptian, 107 

Medicine, occult, 339 et seq. 

Mendes, 32, 227 

Mercavah, 96 

Mercury, the element, 57, 265, 266, 
335 ; the planet, 76, 78, 236, 237, 

Mesmer, 13, 99 

Metempsychosis, 283 

Michael, 40, 76, 81, 236, 316, 353 

Microcosm, 36, 67, 68, 202 

Microprosopus, 30, 57, 225 

Minerva Mundi, 107 

Miracles, 192, 339 

Mirville, Comte de, 127, 131, 229, 

302, 385 

Monad, 40, 45, 46, 387 
Moon, 76, 141, 236, 237, 249, 319 

3, 182, 

Mopses, 295, 296 
Moses, 10, 14, 18, 21, 27, 

Mysteries, 80, 109, 123 

Necromancy, 112, 113 et seq., 273 

et seq. 
Netsah, 90, 91, 98 

Ob, 182 

Od, 53, 182, 265 

(Edipus, 14, 16, 17, 385 

Ophites, 181 

Orifiel, 76, 236, 352 

Orpheus, 3, 4, 7, 14, 30, 88, 107 

Osiris, 30, 52 

Pacts, 302 

Pandora, 17 

Pantacles, 239, 256 

Paracelsus, accused of insanity, 23 ; 
submitted to the religion of his 
time, 47 ; an innovator in magic, 
66 ; talismans of, 79 ; his philos- 
ophy of intuition, 82 ; the labours 
which overcame him, 88 ; his sex 
suspected, 98 ; his doctrine of 
phantoms, 122 ; his marvels of 
healing, 133 ; his discovery of 
magnetism, ib.; last of the great 
practical astrologers, 139 ; his doc- 
trine of signatures, 140 ; his strife 
with nature, 203 ; his proscription 
of ceremonial magic, 250 ; his sym- 
pathetic medicine, 311 ; his doc- 
trine of the interior magnes, 335 ; 
his appearance in dream to Eliphas 
Levi, 372 ; see also 35, 164, 235, 
240, 263 

Pentagram, 60, 65, 67, 108, 188, 202, 
210, 224 et seq. 241 

Pentateuch, 19 

Peter of Apono, 284 

Phallus, 37, 38, 94 

Philosophical Stone, 12 ; see Magnum 

Philtres, 326 et seq. 

Picus de Mirandola, 20, 301 

Pistorius, 20 

Plato, 7, 14, 184, 288 



Pleroma, 50 

Plotinus, 263, 294 

Pneumatology, 47, 124, 143 

Porta, J. B., 147, 292 

Postel, William, 6, 18, 20, 54, 77, 94, 

139, 353 

Potable gold, 157 
Powder of projection, 335 
Priapus, 32 
Prometheus, 17, 249 
Psyche, 16, 17, 50, 183, 184 
Pythagoras, 3, 14, 19, 32, 149, 150, 

249, 254, 257, 265, 395 

Quadrature of the Circle, 33 
Quintessence, 264 

Raphael, 76, 236, 353 

Redeemer, 81 

Regnum Dei, 28 

Religion, 83, 199, 251, 381 

Respiration, 82 

Resurrection, 170 

Revolution of Souls, Book of, 20, 48, 

73, 111 

Romance of the Rose, 18 
Rota, 54, 94, 356 ; see Tarot 
Rousseau, 5, 101 

Saint-Martin, 6, 30, 88, 209, 359, 


Salt, in alchemy, 57, 265, 266, 335 
Salvator Rosa, 8 
Samael, 76, 236, 353 
Sanctum Regnum, 28, 75 
Satan, 40, 81, 92, 136, 170, 278, 313 
Saturn (planet), 76, 78, 141, 236, 237, 


Schrcepffer, 125, 145, 208, 248 
Seal of Solomon, 44, 47, 67, 189, 197, 

209, 211, 247, 374 
Sepher Jetzirah, 20, 152, 214 
Sepher-Toldos-Jeschu, 109 
Sephiroth, 91, 96 
Septenary, 75, 77, 165, 234 et seq. 
Serpent, 71, 127, 160, 181, 229 
Sidereal Body, see Astral Body 
Solomon, 10, 50, 139 
Somnambulism, 61, 63, 112, 113, 223, 


Sorcery, 29, 83, 144 
Soul of the Earth, 53 
Soul of the World, see Great Magical 

Sphinx, 3, 10, 14, 16, 32, 77, 150, 

257, 355 
Spirit, see Pneumatology 

Spiritism, 103, 215, 262 

Stauros, 52 

St John, 27, 43, 49, 77, 150, 187, 211, 

227, 257 
Stone of the Philosophers, 153, 155 ; 

see Magnum Opus 
St Paul, 21, 83 
Stryges, 4 
Sublimation, 335 
Suffering, 180 
Sulphur of Alchemy, 57, 265, 266, 


Sun, 76, 78, 249 
Superstition, 150 
Supreme Being, 38 
Swedenborg, 6, 7, 47, 61, 70, 89, 


Symbolism, 184 
Synesius, 7, 18, 263 

Talisman, 78, 223, 234 et seq. 239 

Talmud, 19, 20, 39, 395 

Tarot, perhaps anterior to Enoch, 5 ; 
its first symbol, 30, 161 ; duadic 
emblem of, 43 ; its symbol of the 
Sanctum Regnum, 75 ; its connec- 
tion with the Apocalypse, 77 ; the 
primitive book, 89 ; the Tarot con- 
sidered kabbalistically, 93-97 ; its 
symbol of the Magnum Opus, 108 ; 
meaning of its seventeenth symbol, 
144 ; the most perfect instrument 
of divination, 164, 165 ; meaning 
of the eighth key, 249 ; the key- 
stone of occult science, 268 ; its 
baphometic symbol, 288 ; the 
Italian variety, 314 ; correspon- 
dences with the lunar days, 319-323; 
the nineteenth emblem, 335 ; the 
most astounding of all oracles, 349 ; 
the Tarot as the Book of Hermes, 
355-374; the eleventh symbol, 400 ; 
see also 17, 54, 139 

Tau, 52, 108, 110, 226, 229 

Templars, 22, 229, 296 

Temurah, 97, 211 

Terrestrial Paradise, 10, 259 

Tetrad, 42, 51, 59, 77, 79, 397, 399 

Tetragram, 17, 51, 52, 79, 209 

Theraphim, 96, 356 

Tiphereth, 59, 90 

Translucid, 32, 112, 223 

Tree of Knowledge, 9, 42 

Trevisan, Bernard, 107 

Triad, 38, 42, 44, 52, 77, 79, 397 

Trimalcyon, 102, 347 

Trinity, 45, 46 



Triphonius, 9 

Trithemius, 76, 142, 206, 234, 352, 


Tschoudy, Baron, 336 
Tycho Brahe, 66, 152, 235, 256 

Uncreated will, 49 
Universal medicine, 12, 158 

Valentine, Basil, 107, 153, 268, 338 

Vampires, 118 

Venus (planet), 76, 78, 141, 236, 249 

Verbum Inenarrabile, 77 

Villars, Abbe de, 145 

Virgin Mary, 141, 242 

Visions, 62, 64, 113, 153 

Volney, 22, 167, 258, 379 

Voltaire, 19, 27, 102, 155, 257, 259, 

Vulgate, 49 

Will, 229, 239, 260 

Word, 6, 19, 35, 45, 51, 52, 62, 89, 

102, 176, 179, 212, 227 
Wronski, 50 

Zachariel, 76, 353 

Zadkiel, 236 

Zohar, 20, 48, 141, 214, 225, 242 

Zoroaster, 3, 14, 41, 258, 291 

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The Secret Societies of all Ages and Countries. By CHARLES 
WM. HECKETHORN. New Edition, thoroughly Revised and greatly 
Enlarged. Two vols. demy 8vo, cloth, 30s. net. [In the press. 

The Tarot of the Bohemians. The most ancient book in the 
World. For the exclusive use of Initiates. By PAPUS. Translated 
by A. P. Morton. With numerous Illustrations. Crown 8vo, 
cloth, 5s. net. 

** The absolute Key to occult science. 

Devil Worship in France; or, The Question of Lucifer. A 

Record of Things Seen and Heard in the Secret Societies, accord- 
ing to the Evidence of Initiates. By ARTHUR EDWARD WAITE. 
Crown 8vo, 5s. net. 

CONTENTS: Preface Satanism in the Nineteenth Century The Mask of Masonry 
The First Witnesses of Lucifer Ex Ore Leonis The Discovery of M. Ricoux Art Sacerdotal 
The Devil and the Doctor Dealings with Diana How Lucifer is Unmasked The Vendetta 
of Signor Margiolta Female Freemasonry The Passing of Dr Bataille Diana Unveiled 
The Radix of Modern Diabolism Masonry and Mysticism. 

Any of the above mentioned books which your local bookseller may not 

have in stock will be dispatched by the publisher to any address 

in the world on receipt of the price.